HEAVEN AND HELL
ALSO,
2rf)c Cnternutiiate S^tate,
OR WORLD OF SPIRITS ;
A RELATION OF THINGS HEARD AND SEEN.

BY
EMANUEL SWEDENBORG.

BEING A TRANSLATION OF HIS WORK ENTITLED
'¦ DE CCELO et ejus Mirabilitus, et de INFERNO, ex Auditis et Visis.
Londini, 1768."

THE SWEDENBORG SOCIETY,
1 BLOOMSBURY STREET, LONDON.
1896.

CONfENTR

HEAVEN.
XAOI
Introduction , , , . .1
The Lord is the God of heaven , . 3
The Divine of the Lord makes heaven . . 5
The Divine of the Lord in heaven is love to Him and
charity to-vtaeds the neighbour ... 8
Heaven is distinguished into two kingdoms . . 11
There are three hea-vens . . , .14
The hba-vtens consist op innumerable societies . 19
Every society is hea-ven in a less form, and every
ANGEL IS heaven IN THE LEAST FOEM . . 23
The UNIVERSAL heaven VIE-VTED COLLECTIVELY RESEMBLES
ONE MAN . . . . . . 27
E-VTEEY SOCIETY IN THE HEAVENS RESEMBLES ONE MAN . 30
Hence e-nteey angel is in a peefect human foem . 32
The uni-vteesal heaven, and every part of it, resembles
' a man, because it exists from thb divine human
OF THE Lord ..... 35
There is a correspondence of all things of heaven
¦with all things of man .... 40
ThiIRE is a correspondence OF HEAVEN -\VITH ALL THINGS
of thb earth ..... 48
The sun in heaven . , , , .55
Light and heat in heaven . . . . 60
The four quarters in heaven , , . .68
Changes of state -with the angels in heaven . , 74
Time in heaven . i . . . .77
Representati-vbs and appearances in heaven . . 80
The garments -with which the angels appear clothed 83
The habitations and mansions of the angels . , 85
Space in heaven . . . . .89
The form of heaven, -which governs all heavenly con
sociation AND communication . . . 92
Governments in hea-ven . . . . 99
Divine -woeship in heaven . . . .102
The pq-wee of the angels of heaven . . . 105
The speech of angels . . . . .108
The speech of angels -with man . . . 113
Weitings in heaven . . , . .119
JThe -wisdom op the angels of heaven . . . 122
The state of innocence of the angels in heaven , 131
The STATE of peace IN HEAVEN . . . ,136
JThe conjunction of heaven with the human race , 141
The conjunction of heaven with man by the Word , 1 47
"HliAVEN and hell are PROM THE HUMAN RACE . . 154

vi contents.
Those in heaven who belonged to thi,' nations oe ^''"''

people out of th? church ,
Infants in hea-ton
The wise and the simple in heaven
The rich and poor in heaven .
Marriages in heaven .
The empioyments op the angels in heaven
Heavenly joy and happiness
The immensity op heaven

159
166173182 193
204208219

THE WORLD Of SPIRITS AND THE STATE OF
MAN AFTER DEATH.
What THE WORLD OF SPiEiTS IS .... 224
eveey man is a spirit as to his inteeioes . . 228
The ebsuscitation of man from the dead, and his en
trance INTO ETERNAL LIFE . , . ,232
Man AFTER DEATH IS IN A PEEFECT HUMAN POEM . , 236
MeMOEY, THOUGHT, AFFECTION, AND EVERY SENSE WHICH
a man had in the world, eemains with him aftee
death, and he leaves nothing behind him but
his teeeesteial body . • . . . 242
The chaeactee op man after death is determined by
HIS LIFE IN the WOELD .... 252
The delights op bveey one's life are toened after
DEATH into DELIGHTS -WHICH CORRESPOND TO THEM , 263
The FIRST STATE OP MAN AFTER DEATH . , . 269
The SECOND state op man after death . . . 273
The third state op man after death, which is the state
OP instruction provided for those who GO TO HEAVEN 280
No ONE GOBS TO HEAVEN BY AN ACT OP UNCONDITIONAL MERCY 287
It is not SO difficult as many suppose to live a life
WHICH leads to HEAVEN , . . .291
HELL.
The Lord rules the hblls • . . , 300
The Lord casts, no one into hell, but evil spirits cast
themselves in .... . 303
All the inhabitants op hell are in evils and in the
falses derived from evils, which originate in self-
love AND the love op the WORLD . . . 306
What is meant by hell fire, and by gnashing op teeth 315
The propound wickedness and direful arts of iIjfer-
NAL spirits ...... 322
The APPEARANCE, SITUATION, AND PLURALITY OF THE HELLS 325
(_ThE equilibrium BETWEEN HEAVEN AND HELL . . 330
Man is in freedom by virtue of the equilibrium be
tween HEAVEN AND HELL .... 334
INDEX ^  341

PREFACE TO THE FIRST ENGLISH EDITION,
BT THE LATE
REV. T. HARTLEY, A.M., ,
RECTOR OF WINWICK, IN NORTH AMPTO^SHIRE,

Originally printed in 1778,

Besides the more general provisions made by the Father of
Lights for the instruction of his church and people in divine
things, under the public dispensations of the Law and the
Gospel, He has also been graciously pleased, at sundry times
and in divers manners, as occasions and the needs of the church
might require it, to make extraordinary discoveries and revela
tions to particular persons, either for more private or public
ase, and to answer various ends of his wisdom and goodness :
and indeed, were it so that all things proceeded according to
one invariable rule of government in his administrations, in
grace, in pro-ndence, and also in the natural world, -without
his interposing any particular acts of his divine authority and
power, God's government of the world would be less attended
to and believed in, his cognizance of human affairs be ques
tioned by many, and such a settled sameness in the course of
things be construed into a blind fatality. Nor is it easily to
be conceived by us, how one unchangeable mode of proceed
ings could be adapted to the present condition of mankind, as
free agents, under their continual fluctuations and deviations
from the rule of obedience, their backslidings, rebellions and
apostacy; and accordingly we read how the Lord varied his
particular dealings with the Israelites, according to their states
and circumstances respectively, for direction, for warning, for
corrections, &c., by visions, by voices, by signs and wonders,
and by the mission of angels, to reclaim and convert them :
and this is so far from arguing any variableness in God, that
it e-ndences his unchangeableness in mercy and goodness, by
accommodating his dealings and dispensations to the needs and
requirements of his poor frail creatures, agreeably to that his
declaration ; " I am the Lord, I change not, therefore ye son»
of Jacob are not consumed," Mai. iii., 6.
How things went with the Antediluvians in regard to divine
b

ii THE TEANSLATOE*» PKEFACE.
manifestations, the sacred records give us but little inteUigence ;
but this much we may collect from them, that in the line of
Seth, as contradistinguished from that of Cain, there was a
church of devout worshippers then on earth, in which Enoch
was highly favoured of God, and a man of renown, whose
prophetic writings continued in the church down to the times
of the apostles, as appears from the Epistle of Jude. In this
line of Seth (from what is mentioned of Enoch and Noah) we
may conclude that the Church of God» before the general
apostacy brought on the flood, was instructed and conducted
by particular revelation from heaven ; and that an intercourse
between angels and the holy men of those early days (called
the Sons of God) was no unfrequent thing.
On the call of Abraham heaven was again opened to man
in the way of divine communications externally, and he was
taught of God the things that be of God, by the ministry of
angels ; so that what we now call extraordinary dispensations
were then the ordinary way of conveying divine knowledge :*
and from these more immediate discoveries of himself to the
patriarchs we apprehend it was, that God stiled himself the
God of Abraham, the God of Isaac, and the God .of Jacob.
Nor was the delivery of the law, as a stated directory to
the Israelites for duty and worship, intended to supersede par
ticular revelations from heaven, or communications with angels ;
nay, the promise of an angel to " go before them in the way"
(Exod. iii., 20) was immediately annexed to it, and the prophetic
dispensation under the law appears as a supplement of superior
excellency to the law itself, by expounding and illustrating the
typical parts of it, in reference to tliat ministration of righte
ousness by Jesus Christ, which should far exceed it in glory.
Thus the law and the prophets made together, as it were, but
one dispensation ; and all serious Jews looked upon divine mani
festations, by prophecy and vision, as such standing tokens of
God's favor towards them, that any occasional cessation of them
was considered as a mark of the divine displeasure : thus the
Psalmist ; " We see not our tokens, there is not one prophet
more," Psal. Ixxiv., 10 : and hence it was that the seers or true
-visionaries were held in such honour by the godly of that church.
Thus, " The Word of the Lord was precious in those days ;
there was no open vision," 1 Sam. iii., 1 : " her prophets find
no -vision from the Lord," Isa. iii., 3. And it is observable, that
from the time of Malachi to a little before the advent of Christ,
during which period prophecy and vision ceased in the Jewish
church (at least in persons of a public character), was the mosl.
horrid degeneracy of that people from all things sacred and
* See Bromley on Extraordinary Dispensations, at the end of his Way to Ihe
Sabbath of Rest. A book which I much recommend to the reader.

Ill
moral; intestine divisions, bribery, and libertinism diffused
their poison through church and state ; the very temple waa
often polluted with the blood of hostile factions ; and the high
priesthood bought and sold, nay, the nomination to it submitted
¦to heathen princes, who conferred the same on the highest
bidder : thus fulfilling the truth of Solomon's words, Prov. xxix.,
18: " Where there is no -vision, the people perish;" meaning
thereby, that where there is a cessation of all divine commu
nications, the sense of religion decays, and all things tend to
ruin. Wlien the time was fuUy come, as foretold by the prophets,
for the Sun of Righteousness to arise -with healing in his wings ;
for God to manifest himself in the flesh to destroy the works
of the Devil, and to supply what was lacking in all preceding
dispensations ; then the heavens were again opened, and celes
tial communications renewed with men ; an angel foretold the
birth of him who should be the harbinger to this Prince of Peace ;
the same heavenly messenger was sent to the highly-favoured
Virgin with a salutation on her miraculous conception of him ;
and a host of angels proclaimed the joyful news of his gracious
advent ; angels ministered unto him during his abode on earth,
and announced his resurrection from the dead. But when all
was finished relating to our adorable Redeemer's ministry, suf
ferings, and life in the flesh, and that the dispensation of the
Holy Ghost took place according to this promise, were all ex
traordinary dispensations then to cease? By no means; for
this very public solemnity on the day of Pentecost was attended
-with a gracious promise of their continuance in the church to
future generations, as declared to all present by Peter, wlio,
on quoting the prophecy of Joel ii., 28, 29, concerning the
same vouchsafements, applies them to the times of the GospeJ
dispensation ; " For the promise is to ypu and to your children,
and to them that are afar off," Acts ii., 39. And they certainly
continued -with the apostles, as more particularly appears from
the visions of angels by Peter, Paul, Philip, and John the
Divine, plainly evincing that they were not superseded by the
gi-dng of the Holy Ghost,
Such as are no friends to the belief of extraordinary gifts
and communications, have laboured all they could to confine
them to the times of the apostles ; but in so contradicting the
current testimony of the church history, they shew much pre
judice, and little modesty. The apostolical fathers, Barnabas,
Clement, and Hermas, (whose -writings were reverenced as of
canonical authority for four hundred years, and were read, to
gether with the other Canonical Scriptures, in many of the
(ihurches,) confirm the truth of prophecy, divine visions, and
miraculous gifts continuing in the church after the apostolical
age, both by their testimony and experience ; and to pass ovei

IV the translator S PREFACE.

many other venerable names (among whom TertuUian and
Origen are -witnesses of eminence to the same truth afterwards)
Eusebius, Cyprian and Lactantius, still lower down, declare
that extraordinary divine manifestations were not uncommon
in their days : Cyprian is very express on this subject, praising
God on that behalf, with respect to himself, to divers of the
clergy, and many of the people, using these words : "The dis
cipline of God over us never ceases by night and by day to
correct and reprove ; for not only by visions of the night, but
also by day, even the innocent age of children among us is
filled with the "Holy Spirit, and they see, and hear, and speak
in ecstacy such things as the Lord vouchsafes to admonish and
instruct us by," Epist. xvi. : and it was the settled belief of
the early fathers of the church, that these di-vine communica
tions, for direction, edification, and comfort, would never
wholly cease therein.
That extraordinary gifts became more rare in the church
about the middle of the third century is allowed by Cyprian
himself, and such other, both contemporary and subsequent
writers, as at the same time testified to the reality of thera ;
and they account for it from the encouragement given to the
pernicious doctrines of Epicurus, and other materialists at that
time, which disposed many to turn every thing supernatural
and spiritual into mockery and contempt. In the next century,
when the profession of Christianity became established by Con
stantine as the religion of the empire, and millions adopted it
from its being the religion of the court, the fashion of the
times, or the road to temporal emoluments, then Christianity
appeared indeed more gorgeous in her apparel, but became less
glorious within ; was more splendid in form, but less -vigorous
in power; and so what the church gained in superficies, she
lost in depth. She suffered her faith to be corrupted by the
impure mixtures of heathenish philosophy, whUst the honours,
riches, and pleasures of the world insinuated themselves into
her affections, stole away her graces, and so robbed her of her
best treasure, insomuch that many have made it a doubt, whe
ther in the times here spoken of. Paganism was more Chnstian-
ized, or Christianity more Paganized.
In this condition of things, no wonder that we hear so
little of divine -visions and extraordinary spiritual gifts in those
days : for however outward men are apt to glory in the pompous
appearance of a visible church, yet the true spiritual church
may be considered at that time, and indeed ever since, as in
her -wilderness state, withdrawn from the multitude to keep
herself unspotted from the world, and to preserve a holv in
tercourse -with her beloved, in a life and conversation becomino-
the Gospel of Christ; nor were her heavenly vouchsafements
less than before, but only less proper to be divulged, as less

the translator S PREFACE. V
Hkely to be received, or to be received only with derision, as
were the dreams of Joseph by his brethren. We always mean
to except under this distinction many exceUent persons mixed
with carnal professors ia common Ufe, yet walking ia aU good
conscience, feariag God, and worldng righteousness. Nor is
any thing here said -with a design to suggest, as though the es
tablishment of Christianity in the lloman empire were without
its great beneficial effects ; for it was a means appointed by Pro
vidence for spreading the knowledge of the truth over a great
part of the kno-wn world, whereby great numbers under very
defective and corrupt administrations of it were converted from
the error of their ways, and by passing through the outward
forms and ordinances to the inward power, became burning and
shining Ughts in the church : besides. Divine Truth is of a dif
fusive nature, like the precious ointment upon the head of Aaron,
that feU do-wn to the skirts of his garments. Thus the Christian
religion, in the weakest administrations of it, was not -without
good influence on the nations that received it, by civilizing their
manners, improving their systems of morahty, repressing their
enormous vices, and regulatiag their polity by more wholesome
laws and institutes.
To trace the Christian religion ia the various revolutions of
its progress, from its first ci-ril estabhshment do-wn to the present
times, would be the province of an historian ; we shaU therefore
pass over aU the intervening periods of it, to consider the sub
ject before us in the way both of scriptural and rational enquiries
in relation to ourselves. And here it must be owned, that the
belief of all extraordinary or supernatural dispensations is at k
very low ebb with us, and that from several assignable causes,
two or three of which shaU here be noticed.
And first, from an undue exaltation of man's natural rational
faculties and powers, as the sufficient test of revealed truths;
and this gross error has prevaUed more among men of human
leamiag for this past century, than perhaps ever before ; to
which it is o-wing, that almost every thing in religion has been
run into question and controversy, and that a general disbeUef
of all things supernatural has in a great measure banished faith,
iind introduced Sadducism amongst us, to the denying of aU
spiritual visions and apparition of angels as things incredible.
Secondly, This doubting and unbelief in things of a spiritual
nature has spread to a greater extent among aU classes, from
an excessive attachment to worldly interest, and the love of
money in the trading nations of Christendom, through the vast
increase of commerce and na-vigation ia the last two centuries ;
whereby the affections and pursuits of such great numbers have
been so engaged on the side of filthy lucre, as to turn an em
ployment, in itself innocent and useful, into the occasion of sin.
Hence a sordid avarice, and making haste to be rich by frauds,

n THE translator's preface.
extortion, and iajustice, which lays an invincible obstacle in the
way of faith ; since we are told, that every one that would name
the name of Christ, as his Saviour, must first depart from
iniquity. Another great hinderance to the belief of aU communications
-with the world of spirits, is a life of pleasure, which the apostle
caUs a state of death (I Tim. v. 6), as it chains do-wn the mind
to the object of the senses, and things of outward observation,
and totaUy indisposes it for the consideration of things iaward
aad spiritual : and this is not only the case of the voluptuous
and libertine part of mankind, but of those also, who, from an
indulged levity and dissipation of mind, abandon themselves to
vain pastimes and amusements, are carried away -with eveiy -wind
of fashion and folly, or, like the Athenians, spend their time
in notliing else, but either to teU or to hear some new thiag.
Should an apostle reveal any thing concerning heaven or heU to
persons thus indisposed to receive his report, is it not to be ex
pected that they would reply in derision, Uke the phUosophers
or Athenians before mentioned, at the preaching of St. Paul ?
" Wliat wUl this babbler say ?" Nor can it be expected that the
contents of the foUo-wing volume should meet -with a more fa
vourable reception from such. AU thiags relating to the other
world, and the condition of departed souls, are of a most inter
esting nature, and caU for great seriousness and awful attention ;
and they that bring not with them minds so prepared for the con
sideration of these subjects, however they may boast of their
reason, they are not as yet qualified for judges in these matters.
And this leads to an observation or two on the subject of reason.
There is nothing more talked of and pretended to than
reason, and yet nothing in which people of every rank and age
are less agreed ia ; that which generaUy passes for reason being
of a vague, uncertain nature, varying according to the tempers,
inclinations, and circumstances of men. Thus it happens, that
the reason of one of thirty years of age is seldom the reason of
the same person at fifty ; the reason of the majority is not the
reason of the minority ; nay, in every profession, art, and science,
men reason differently, and often oppositely, except where reason
has least place, as in mathematics, geometry, and arithmetic.
And yet there is a right reason in aU things, where men are
qualified to find it out ; but these are few, and we see by far the
greater part perpetually wrangUng, disputing, and contradicting
one another ia relatioa to right and wrong in most things ; and
the main cause of it is the want of simpbcity, and a right dis
position of the wiU and affections, which are absolutely neces
sary, in order to a right judgment : but whUst men digmiy their
passions, humors, and false interests with the venerable name of
reason, it remains in them no other than the operations of their
present state of mind on the errors^ prejudices, and -wrong prin-

ra
ciples they have before imbibed, and which they are resolved to
tnaiataia with the most words, and such arguments as they are
masters of; and hence it is, that we have so many critics, poli
ticians, and divines, which are utter strangers to the truth of the
matters they take ia hand.
But reason has also its specific differences and measures, ac«
cording to the nature of the subject to be investigated; thus
ethics, physics, and metaphysics have each their respective prin
ciples, and consequently a distinct kind of reason, and he that
is a good proficient in the knowledge of one, may be very defi
cient in another. Thus every part of knowledge has its standard,
adequate and proper to itself; so natural thiags are known by
natural reason, and spiritual things are discerned by a spiritual
light ; and this distinction is founded on the authority of Scrip
ture, in which we are told, that " the natural man receiveth not
the things of the Spirit of God, for they are fooUshness unto
him; neither can he know them, because they are spirituaUy
discerned," I Cor. u. 14 ; that is, the animal or soulish [-xlfv^t/co?]
man, -with aU his natural faculties and endowments, cannot of
liimself attain to the knowledge of spiritual thiags, they being
too far above his reach, and therefore it must be given him from
above, or he cannot have it : nay, so contrary are they to the
propensities and apprehensions of his sensual fallen nature, that
whUst he presumes on a fancied sufficiency in himself to compre
hend these things, the deeper he plunges himself into the dark
ness of human ignorance concemiag them, and the more accounts
them fooUshness ; and thus God is said to make foolish the -wis
dom of this world, by leaving such to their -wilful bUndness, who
choose darkness rather than Ught.
Nothing is here said to depreciate the external rational know
ledge, even in its lowest sphere, when joined -with the fear of
God in men of humble minds ; for this also is the gift of God,
and is not only helpful to us in all the purposes of this life, but
in due place and subordination subservient to the divine Ufe ; it
is the abuse of this knowledge only that faUs under our censure,
as when natural knowledge and human leaming are employed to
unsettle men's minds with respect to the things of the other
world, and to rob them of the precious hopes of a glorious im
mortaUty througli the redemption that is in Christ Jesus. AU
such kind of sophistry, mistaken for reason, is no better than
vain deceit, and science falsely so called, and all that exercises
themselves therein are disturbers of the peace of mankind, as
weU as enemies to the church of God. Nor can we here forbear
to pass a reproof on all those, who, whilst they profess a rever
ence for the Gospel revelation, patronize at the same time the
infideUty of the Sadducees, as touching angels and spirits, and
all extraordinary dispensations : for to deny all communication
with the spiritual world, whether by vision, or any other means,

nu the translator s preface.
naturally leads to Atheism; and their pernicious reasonings in
this way have had dreadful effects upon the present times, by
weakening the sense of rehgion and conscience in the lower
classes of the people. The belief of an intercourse -with the other
world, according to the truth of it, keeps alive and cherishes
faith in the immortality of the soul ia all ranks of people, and
famiUarizes the mind to its existeace separate from the body ; and
it is not to be doubted, that such gracious vouchsafements were
granted to the Jews under the law, and have been continued
siace to the church under the Gospel, in aid and assistance to
men's faith in the -written traditions of both dispensations : such
beiag the goodness of the Lord in compassion to the weakness
of our nature, and the dulness of our minds, which stand so
much in need of fresh, awakening incitements to call pff our at
tention from earthly to heavenly things. And therefore we can
not but lament, that any men of name in the church, though
Uttle deserving of it on this account, have gone so far beyond
this Une, as to assert, that all extraordiaary gifts and superna
tural dispensations have totaUy ceased since the third century ;
but we have no authority for this but their o-wn, and therefore
do upon much better ground assert, that extraordinary gifts and
vouchsafements never did nor -wiU cease ia the church, tUl that
which is perfect shaU come, that is, tUl such extraordinary be
come ordinary dispensations, and angels shaU converse -with men
as famiUarly as they did with Adam before the faU : and in the
meantime we confidently rely upon the di-rine promise, that the
same Lord, who " gave some apostles, and some prophets, and
some evangeUsts, and some pastors and teachei's, for the perfect
ing of the saints for the work of the ministry, for the edifying
of the body of Christ," -wUl fulfil the same promise, " tUl we aU
come in the unity of the faith, and of the knowledge of the
Son of God, unto a perfect man, unto the measure of the stature
of the fulness of Christ," Eph. iv, 11, 12, 13.
But it may be said here, that see-ers of -visions are not men
tioned along with prophets, &c., ia the foregoing quotation from
the apostle ; and therefore, as the first are principaUy referred
to in this preface, it wUl be here apposite to observe, that the
name prophet ia Scripture is not confined to the gift of predic
tion or foretelling things to come, but signifies One to whom any-
divine manifestation was made for the use of others ; and as this
was generaUy by -vision, so we read that prophets ia aacient times
were usuaUy caUed seers, that is, see-ers of -visions; thus in
1 Sam. ix, 9, " Before time in Israel, when a man went to en
quire of God, thus he spake. Come, and let us go to the seer j
for he that is now caUed a prophet, was before time called a
seer." And afterwards, in the same chapter, Samuel caUs him
self a seer. And in 2 Sam. xxiv. 11, we read, "that the word
pf the Lord came unto the prophet Gad, Da-vid's seer." Of si'ch

IX
honourable repute was the name seer, or -visionary, in those
times. When therefore the apostle gives it in charge to the
shurch, not to despise prophesyings, we have no warrant to ex
clude -visions from the general charge, especiaUy as we are weU
informed from ecclesiastical history, that the custom of commu
nicating to the church the -visions of holy persons, particularly
such as were of authority in the miaistry, continued do-wn at
least to the days of Cyprian, the good bishop of Carthage, who
speaks of manifestations by -vision throughout his epistles, and
also of his o-wn ; for he was a man of many visions, and among
others had one concerning his own martyrdom, and the particular
manner of it, which happened accordingly.
St. Paul (Heb. xii. 23) speaking of the superior excellence
and blessedness of the new covenant, says, " But ye are come
unto mount Sion, and unto the city of the U-ving God, the hea
venly Jerusalem, and to an innumerable company of angels,"
&c. By which words, we cannot suppose him to mean less, than
that by Christ, the mediator of this better covenant, a more free
intercourse with heaven, and a more intimate feUowship with
saiats and angels, is now opened for us, if we debar not our
selves of this blessed pri-vUege. What then hinders our convers
ing with angels now, as the patriarchs and prophets did of old ?
what but our o-wn fault and unfitness for such glorious company ?
Why do we not now see them descending and ascending between
heaven and earth, as Jacob did on the typical ladder ? Why,
but for our o-wn unbelief, our sottishness, our earthly-minded-
ness ; from which deep sleep, as to the things of God, if we were
truly awakened, we should see cause to o-wn in the words of the
same patriarch, when he awaked from the -vision of the night :
" Surely the Lord is ia this place, and I knew it not," Gen.
xxviu. 16. Heaven is as near to the heavenly, as the soul is to
the body ; for we are not separated from it by distance of place,
but only by condition of state : thus when EUsha was surrounded
in Dothan by the Syrians, his servant saw not the chariots and
horsemen [the angeUcal host] that surrounded his master for
defence, as EUsha did, tUl the Lord opened his eyes. Just so
it is -with us ; unbeUef and sin keep us from seeing the things
that are about us and near to us, and also from gi-ving credit to
the reports of those who are in the experience of them.
The same apostle, who cautions against despising prophesy
ings, does also give us to understand, that angels were not to
discontinue their -visits to men in future times of the church, as
where exhorting us not to "be forgetful to entertain strangers,"
he adds, " for thereby some have entertained angels unawares,"
Heb. xni. 2. Now there wotdd be no encouragement nor argu
ment in the latter part of the verse, unless the same might
happen to be the case -with us also. But wherefore should we
doubt, that those blessed friendly beings should take delight in

exercising their good wUl to men by many kind offices both
visible and invisible, according to the good pleasure of our com
mon Lord, as by preserving us in many dangers, protecting us
against the assaults of e-vil men and e-vU spirits, and by counsel-
Ung, warning, and helping us by various ways and means we
know not of? We ought not so to doubt of this, as we are apt to
do, nor wonder at it ; " For are they not all ministering spirits,
sent forth to minister for them who shall be heirs of salvation ?"
Heb. i. 14. We should rather wonder that good men, when they
walk out to meditate in the field, as Isaac did, (Gen, xxiv. 63),
should not often meet those celestial strangers to join them in
sweet conversation on heavenly things, and be accompanied by
them in their journies, as Tobias was. But whether manifested
to us or not, sure it is, that we are more indebted to them for
their kind assistance and ministrations than is generaUy beUeved,
as evidently appears to have been the sense of our church, here
tofore at least, as thus expressed in her collect for St. Michael
and aU angels : " O everlasting God, who hast ordained and
constituted the service of angels and men in a wonderful order,
mercifuUy grant, that as thy holy angels alway do thee service
in heaven, so by thy appointment they may succour and defend
us on earth, through Jesus Christ our Lord."
As to the argument offered by those, who maintain the total
cessation of these and other extraordinary dispensations on the
estabhshment of the Christian religion, or its protection by the
ci-vU powers ; -viz., that the extraordinary gifts of the Spirit, to
gether -with its settled ecclesiastical economy, are sufficient for
salvation, and the welfare of the church, and therefore what is
more is needless, and not to be expected ; for if men now -will
not beUeve Moses and the prophets, Christ and his apostles, so
neither would they be persuaded, though ons should rise from
the dead. Be it answered, first, that the opposers of extraor
dinary dispensations do here take for granted the very point in
question, -viz., that they are ceased, which it is impossible for
them to prove ; nay, we appeal for the reaUty of them to the
authority of universal ecclesiastical history, as also to the records
of every particular church and nation in Christendom, not to
insist on the testimony given thereto in numberless books, tracts,
and narratives, some or other of which have faUen in the way
of every person of any reading and conversation : what credit
is to be given to or withheld from them respectively, is another
matter of enquiry ; but that aU should be invention and forgery,
requires a higher degree of creduUty than is sufficient for be
lieving the greater part of them; and as to the reproachful
epithets of monkish and legendary, so UberaUy bestowed on well
attested narratives of this kind, by such as resolve to beUeve
notliing but what they can see with their eyes, or touch with
their hands, they are not to be regarded, where the grounds of

THE TRANSLATOR S PREFACE. XI
credibility and evidence are the points in question. Many of
the lloman Cathohc -writers stand confessedly chargeable with
an over creduUty ; and it is to be wished that many of the Pro
testant writers were less censurable than they are for incredulity ;
and the medium between both these extremes wiU be found the
proper ground from whence to take the clearest -view of these
matters. Sure it is, that we are at this time very dangerously
infected with doubting and unbelief, as to things supernatural ;
and that the general idea of reformation amongst us means rather
a departure from certain popish errors and superstitions, than
any advances in true faith and godUness.
Secondly, As to what is aUeged for the sufficiency of the
ordinary means of grace under a legal estabhshment of religion
for faith and salvation, may we not ask such bold pronouncers,
by what commission they take upon them to determine con
ceming sufficiency in this matter, and who gave authority to
teach, that the Lord is become more sparing of his benefits and
gifts to his church than in former times, nay, than He has pro
mised to be towards it ; or do they suppose, that what is caUed
an estabUshment of religion by the ci-vil powers, is equivalent to
the extraordinary gifts bestowed on the primitive Christians ?
Wherefore should they go about to limit the loving kindness of
the Lord by their own scanty measure of sufficiency, since it
is his usual way to give not only for mere necessity, but also for
delectation; his gracious attribute, not only to be good, but
abundant in goodness in aU his works both of nature and grace,
where men render not themselves unqualified for the same ; and
He that giveth one taleiit, is as ready to bestow ten talents on a
due improvement of the former; for so He giveth grace for
grace. Thirdly, The inference they draw against the usefulness of
miraculous gifts, and other extraordinary dispensations, from
those words of Abraham, in the parable of Dives and Lazarus,
" If they hear not Moses and the prophets, neither -wUl they be
persuaded, if one should rise from the dead," is not at aU con
clusive in this case ; as that saying appears to respect such only
as have hardened themselves in unbeUef, by departing from
faith in the written Word, under the ordinary means of salva
tion ; and not such as are weak in the faith, but not obdurate,
as was the case with the disciples, who, though under our
Lord's own teachings, yet, through the dulness of their appre
hension, seemed to need some mighty work to make an impres
sion on their feeble minds; and accordingly, when Jesus was
on the way with them to raise Lazarus from the dead. Ho
speaks of the ensuing miracle as useful for them among others,
aud takes satisfaction on their account, that He was not pre
sent -with Lazarus in his sickness to heal him : " I am glad
for your sakes that I was not there, to the intent that ye

xu
may believe" (John xi. 15) : that is, by seeing him raised from
the dead. So then we are to make a wide distinction between
an evil heart of unbelief, as where men, through an incorrigible
attachment to sinful courses, or by taking pains to confirm them
selves in infidelity, are proof against evidence sufficient for their
conviction ; and where they are in unbelief through present in
attention, distraction of mind from worldly hinderances, dulness
of apprehension and the like causes, but -without any wilful
opposition to the truth. In these last cases extraordinary means
have often salutary effects, by calling off the mind from its wan
dering, by alarming and converting the sinner from the error
of his ways. History supplies us -with numberless instances
of this kind ; and, among others, I see no cause to doubt what
is recorded of Bruno, founder of the Carthusian order, viz. that
he was converted on the foUowing occasion. As he attended the
corpse of a certain ecclesiastic (who had been a followed preacher)
to his grave, the deceased raised himself up from the funeral
bier, aad pronounced himself condemned by the just sentence
of God ; upon which he was interred without the solemnity of
Christian burial, and the effect upon Bruno in particular was,
that he became impressed with so piercing a sense of his own
danger, that he retired from the world, and devoted himself,
during the remainder of his life, to a religious retirement and
vigorous discipline.
From what has been observed on the foregoing subject, we
shall conclude, that the same Lord who in times past sent his
prophets, wise men, and seers, and gave extraordinary tokens
and warnings to awaken a careless world to a sense of its dan
ger, has not wholly ceased in these last ages to manifest his
power and goodness for the same end, in various instances, to
co-operate as assisting means -with the more general and stated
provisions of his revealed will, for our incitement and benefit:
and though some, through their unbeUef and obduracy in sin,
refuse to profit by any methods of his goodness, whether ordi
nary or extraordinary; yet many others may not be so far
departed from the faith and fear of God, as to continue unre-
claimable by his more particular and alarming visitations. Thus
we read, that many were converted on seeing the miracles
which Jesus did, whilst the Scribes, Pharisees, and rulers en
deavoured to stifle their report, and remained wilful unbelievers
to the end ; and we well know what like opposition we have to
expect from men of the same leaven to every thing that may
here be advanced in favour of extraordinary manifestations :
but were their names and number greater than they are, it
would have no weight with us, being no strangers to their little
length and breadth, and their want of depth, and ready to meet
them iu the field of argument, as well as prepared to answer
every objection they have to offer; wishing them at the same

the translator S PREFACE. Xlll
time more modesty for their own sakes, than to dictate to the
church what is sufficient, and what is needless to the purposes
of salvation, without scriptural authority. In the general divi
sion I am speaking of, there is a class of modest well-meaning
men, who are no further concerned in the matter before us,
than to justify the ways of God to man, upon a supposition that
all things are left to one settled scheme of things and means, as
not seeing any thing beyond it, who are established in the faith
under the use of ordiaary means, and have no in-vincible preju
dice against the extraordinary, but only think them not granted
in these ages of the church : and with such I have no contro
versy ; but address myself only to those, who declare open war
against all supernatural manifestations, whether they are in the
profession of Christianity or not.
And here I must ask all such, to what purpose is this your
opposition to the beUef of any fresh discoveries of the other
world? Is it not a subject of the highest importance to us to
know, what and where we shall be to aU eternity after a short
passage over this bridge of time ? Are there not different de
grees of evidence in these matters ; and supposing that your
conviction were at all times so fuU ia relation thereto, as to
exclude aU shadow of doubting, yet are there not infinite parti
culars and circumstances relating to the world of spirits, which
may serve as an inexhaustible fund of fresh discoveries, many
of which may have been revealed to others, though not to us,
and for us to receive from them ? How comes it then, that you
are so void of aU reasonable curiosity, as to prefer ignorance to
information in these things, nay, to study objections to the
beUef of them ? Were any prejudice allowable in this case, it
should rather be for, than against them, especially where they
have a tendency to promote faith, virtue, and godliness. If any
knowledge is to be coveted, surely it is that of the laws, ways,
and accommodations of that good country, which we hope to
go to and live in for ever. Besides, such extraordinary mani
festations are greatly conducive to the good of this world, by
laying before us fresh motives and encouragements in our way
through it, to strive la-wfuUy for the high prize that is set before
us in a better, and by rousing every power and faculty of the
mind by fresh news from heaven. If we beUeve the Scriptures,
¦We must allow of such an intercourse between heaven and earth
in former times ; and if it be less frequent now, it is owing to
the infidelity and apostacy of the times, for God's goodness
endureth the same for ever, and good spirits are equally desirous
of holding communication with men now, as formerly ; but then
there must be a suitableness for it on the part of the latter,
something of that innocence and simplicity of life, which iu
ancient times served for the basis of such fellowship.
But neither are instances of extraordinary dispr nsations so

xiv THE translator's prefaci,
very few now, as most are apt to imagine ; for among the many^
estimable and exceUent men and women in the Christian church
now that hold fast sound doctrine, walking in the fear of God,
and in aU good conscience, there is a select company of the inner
court worshippers, to whom the Lord revealeth his secrets, and
maketh kno-wn the hidden things of his kingdom. Some of these
are favoured with secret communications for their own sakes, or
for the benefit only of some few others. They are generally
persons of a retired life, little known of their brethren, and
sometimes, Uke Joseph, persecuted by them ; an instance of
which kind has been weU attested to me by a person of veracity,
who knew the party, viz., a gentlewoman of fortune; who having
declared at different times that she conversed -with angels, her
relations appUed to a late chanceUor for a statute of lunacy
against her ; and though she was aUowed upon examination to
be reasonable and of sound mind in all other things, yet, upon
her confessing this article of her charge, she was ordered to a
private madhouse, and her fortune committed to the manage
ment of her relations. May it not be asked here, if they who
can favour such prosecutions, are not to be suspected of think
ing that the seers of old were at times beside themselves ? Can
we be at a loss, then, how to account for our hearing so seldom
of such extraordinary dispensations in these times of unbelief,
when it is become so dangerous to own them, or at least when
the recital is likely to meet with nothing better than mockery
and derision?
But whatever cautionary reserves may be justifiable, nay,
prudent, where the manifestation appears to respect only the
party to whom it is made, or for private use to some few others,
according as discretion may direct ; yet, where it is e-vidently
given for pubUc notoriety and use, as in the case of this author ;
more especiaUy if by express command ; here the person is to
be considered as standing in the prophetic character, and there
fore is not to consult with flesh and blood in this matter, nor to
regulate his measures by humsin prudence ; but to deliver his
message boldly, and leave the event to God, lest he suffer for
his disobedience, as Jonah did, and be obliged to deUver it at
last. But it may be asked here, if it be not reasonable to ex
pect that every such message from heaven should have the attes
tation of a miracle to evince the truth of it ; to which it might
suffice to answer, in the words of Job (xxxiii. 13), that "the
Lord giveth not an account of his matters." This however is
certain, that wherever He sends a message. He also gives power
sufficient with it to convince, or to condemn the rejection of it.
Our Lord, in the days of his flesh, -wrought miracles, sometimes
to convince the understanding, sometimes to take away all excuse
from the hardened and impenitent, and sometimes He refrained
from doing them, to prevent the greater condemnation of un-

XT
believers ; thus He is said not to have done many mighty works
in Galilee, because of their unbeUef.
But the foregoing query may be further urged into an objec
tion of such apparent strength, as may be thought deserving of
a more particular answer. Thus it may be asked. If any parti
cular revelation for pubUc use and benefit, either in the way of
instruction, direction, or warning, rests only on the credit and
authority of the revealer, are we not Uable to much deception
in the matter 5 and though the messenger may be a true one,
yet inight not our recei-ving him as such give encouragement to
pretenders and impostors to assume the Uke character in order
to deceive, and to come -with, " Thus saith the Lord," in their
mouths, when the Lord hath not spoken it ? In this case, what
rule have we to go by, and how shall we tread firm on such slip
pery ground? To this it is repUed, that as in old times there
were false as weU as true prophets and seers, so nothing hinders
but there may be Uke counterfeits now o' days ; for in this mixed
world of good and evU, where men stand in their liberty of
speaking and acting, no infallible provision against hypocrisy
and imposture can take effect, but the enemy wUl sow his tares
in the same field where the good husbandman has sowed his
wheat, and Satan -wiU at all times transform himself into an
angel of Ught. Every thing has its contrary here, where good
and evU are set one against the other ; but then help and means
are provided for our direction and safety ; if offences are many,
so also are our defences ; if errors are manifold, there are diver
sities of gifts to detect and refute them ; and if the father of
lies and his emissaries are busy to deceive us, the good Spirit
of God is ever ready to lead us into all truth : so that we have
not only light in the Scriptures, but tiirough supplication and
prayer may also have Ught -within us from above for the discern
ing of spirits, and for our security against all the powers of
darkness. We are not therefore to reject truth and error indis
criminately in whatever forms they may appear, because the
latter may wear a like garb with the former ; but try the spirits,
and hold fast to that which is good, herein imitating the fishers
mentioned in the Gospel (representative of the -wise in Christ's
kingdom), who, "when they had filled their net -with fish of
every kind, gathered the good into vessels, and cast the bad
away," Matt. xiii. 48 ; nay, the most illiterate Christian walk
ing humbly in the fear of God, and working righteousness ac
cording to his best knowledge, never was nor -wUl be suffered
to fall into any fatal delusion; simplicity and uprightness of
heart place him under the protection of the Almighty, and he
is ih the essence of truth, though -without the formal ideas of
it ; for " all the paths of the Lord are mercy and truth to such
as keep his covenant and his testimonies" (Psal. xxv. 10) ; mis
take he may, but cannot dangerously err, for his very errors are

xvi THE translator's PREFACE.
innocent, and love sanctifies all he thinks, says, and does. Thus
the pure in heart see God in all things, and from all things reap
benefit without hazard of loss ; whUst the perverse and ungodly
"change even the truth of God into a lie" (Rom. i. 25), by
turning that which was designed for their good into the occasion
pf their siu. But to resume the subject : If it were aUowed to
be a justifiable cause for the rejecting every extraordinary dis
pensation that comes supported by credible evidence, because
some may falsely pretend to the same, the objection would be of
equal force on the side of numbers against listening to their
estabhshed pastors and teachers, because some among them are
ignorant, some unsound in doctrine, and some handle the Word
of God deceitfully; and though this must be allowed to be a piti^
able case where it happens, yet the salvation of the conscientious
worshipper does by no means lie upon any such hazard, for ordi
nary and extraordinary means are all one with the Lord, and
rather than any sincerely pious and seeking soul should perish
for lack of knowledge. He would send, if need were, an angel
from heaven to be its teacher ; but aU such have an unerring
guide, even the good Spirit of God, and " them that are meek
shaU he guide in judgment, and such as are gentle, them shaU
He learn his way," Psal. xxv. 8.
Lastly, It is to be observed under this article, that aU who
professedLly oppose every kind of communication -with the world
of spirits, do not only deny the authority of the sacred records,
but also set aside that evidence which is given to the truth of
this matter, by the concurrent testimony of every age and na
tion ; so that matter of fact is against them, and proves all their
pretensions to reason and phUosophy to be vain, whUst they go
about to invalidate all authority, except that of their own senses,
and I may add, even to render that doubtful like-wise ; nay, I
have heard one of this sceptical class declare, that he would not
beheve the testimony of his own senses in such a case. It is
weU kno-wn, that the heathens beUeved themselves to be under
the care of theu- gods through the ministry of genu or tutelary
spirits, and held the existence both of good demons, and of evil
or caco-demons ; for dark as their dispensation was, they had
shadows of trutli among them sufficient to keep aUve their beUef
of the soul's immortality, and they have transmitted down to
us in their histories many instances of supernatural visions and
apparitions, and of warnings by dreams ; so that many of our
modern unbehevers have less of faith in things of the other world
than the very GentUes, several of whom have declared themselves
indebted to good and visible agents for the -wisdom of their laws,
for many valuable discoveries in physic, for warnings, predictions,
and extraordinary deUverances.* To give only one saying of
Cicero, among many, to the same purpose : " I know not," says
* Cicero de Divinatione.

THK TRANSLATOR'S PREFACE. Xyll •
•le, " any one nation, polite, or barbarous, which does not hold,
that some persons have the gift of foreteUing future events."*
But I chiefly confine myself here to celestial visions, answer-
tible to the foUo-wing work, and which are by no means to be
considered on the level -with apparitions, whether of ghosts de
parted, or of spirits of any other order, these last being of a far
inferior kind to the first; and yet it -wiU not be going far out of
piy way to speak a few words of the latter. There is a climax .
m God's works of nature, or a scale ascending from the lowest
to the highest of them, till they terminate in the great adorable
Original, who is the Alpha and Omega of the universe. From
these gradations, discovered or discoverable in the natural world,
we may from analogy (which is our best rule here to go by) con
clude, that the Uke progression takes place in the spiritual worlds,
and that there is not that wide chasm between one and the other
that is generaUy supposed, but that the most refined part of the
material meets the grossest part of the immaterial system of
beings, visible thus ending where in-visible begins ; and conse
quently, that there are spirits very near us, though not dis
cernible by us, except when according to certain unknown laws
of their existence, or the particular wUl of the Lord, they be
come manifested to us, either visibly or audibly; and Mghly
credible it is, that all nature is peopled -vrith them in its several
regions of the air and earth, and its subterraneous dwellings,
According to their different classes, subordinations, and aUot-
ments, MUton finely expresses himself on this subject as fol
lows : " Think not, though men were none,
That heaven would want spectators, God want praise :
Millions of spiritual creatures walk the earth
Unseen, both when we wake, and when we sleep," &c.
Now to argue against their existence from their being inconspi
cuous, is an absm'd conclusion for men who pretend to phUoso
phy, especiaUy when aU know what a new world of animalcula,
in-visible before, has been discovered to us by the improved mi
croscope : and who wiU say, that the natural eye of man is inca
pable of such further assistance, as may enable us to discern the
subtle vehicles of certain spuits, whether consisting of air or
ether ; certain it is, that either by condensation, or some other
.w-ay, they can make themselves -visible, and converse -with us,
as man -with man ; and so innumerable are the instances hereof,
as also of their discoveries, warnings, predictions, &c., that I
may venture to affirm, -with an appeal to the public for the trutli
of it, that there are few ancient famihes in any county of Great
Britain, that are not possessed of records or traditions of the
game in their o-wn houses, however the prevaUing Sadducism of
* Cicero de Divinatione, lib. i.

xviU THE translator's preface,
these times may have sunk the credit of them, as weU as in a
great measure cut off communications of this kind.
These spirits are of both sorts, Uke men on earth, good and
bad ; as to the latter, they are the agents of Satan, to promote
the interests of his kingdom, and, like their chief, " go to and
fro in the earth, walking up and do-wn ia it," (Job i. 7,) seekiag
whom they may deceive and destroy. These are enemies to good
men, and the wilUng associates of men of e-vU dispositions, o-ver
whom they have great power through the consent of their -wUl,
but none otherwise, practising upon their minds and understand
ing " with aU deceivableness of unrighteousness in them that
perish, because they received not the love of the truth, that
they might be saved," 2 Thess. n. 10. This power of enticing,
prompting, and instigating such as become their -wiUing captives
to aU kinds of evU ; and the heinous sin of the latter, in freely
surrendering themselves into their hands to be practised upon,
stands confessed even in the form of proceeding in our courts
of judicature in the case of atrocious delinquents, it being part
in the charge of indictment, that they did such and such things
at the instigationof the devil, inferring it as the aggravation of
their crime, that they could choose the service of so bad a master.
To continue insensible of our danger from evil spirits, whe
ther from ignorance, inattention, or the disbelief of them, is
one of the sorest evils that can befall us, and is in the church
at this day a misery to be lamented with tears of blood, as it
leads to a fatal carelessness, exposes us to their subtle de-vices,
and gives them an advantage over us every way. Nor are they
an enemy lightly to be accounted of, being watchful, dUigent,
and full of stratagems for our ruin ; and they have moreover a
hold on the corrupt part of our nature, and well know how to
use it, being furnished with traps of aU sorts to catch the un
wary, and with baits adapted to every vicious appetite and incli
nation ; having a great part of the honours and riches of this
world at their disposal, through the power and influence of
those that are subject to them : and therefore it behoves us to
be weU furnished for this part of our spiritual warfare, and to
put on the whole armour of God, seeing those we have to do
with are not to be subdued with carnal weapons ; for here, as
the apostle teUs us, " we wrestle against princip aUties, against
powers, against the rulers of the darkness of this world, against
spiritual wickedness in high places," Eph. -vi. 12. But we come
now to speak of better spirits, and more to satisfaction.
If there be legions of spirits about and near us to deceive,
tempt, and annoy us, can we doubt of there being as many
appointed to serve, help, and defend us, according to their
several classes and offices in this our world ? The conclusion is
natural from parity of reason, and the law of opposites, accord
ing to which the Great Governor of the world has contrasted

THE translator's PREFACE. xix
evU with a counterbalance of good; consequently, such bene
ficent beings there doubtless always have been, and are, in
readiness to succour the fallen human race by their friendly
ministrations, and to fiU up the distance in the scale of created
beings between men and angels. The darkness of the heathen
world most certainly did not separate them from the care of
that good God, -who is lo-ving to every man, and whose mercy
is over all his works ; and though their condition might not
admit of communion with angels, but in rare instances, yet the
good offices of these kindly affectioned ministers in their respec
tive provinces, might, in a sort, be angeUcal to them answerably
to their dispensation, and serve as the lowest step in Jacob's
ladder for their communication with the heavenly world : and
by what is handed do-wn to us by authors of credit concerning
communications of this kind to eminent persons in the ancient
heathen world, as Socrates and others, whether by checks and
warnings, impulses, dreams, voices or -visions, we are not at
Uberty to doubt of an intercourse between good spmts, and the
weU disposed heathens of all ranks, as a dispensation not so
unfrequent as many suppose ; seeing that the instances of this
kind amongst ourselves, that come to pubhc knowledge bear
no proportion in number to those that are concealed from us.
This, however, we are assured of upon the best authority, that
" many shall come from the east and from the west [in the
gentile world] and sit down with Abraham, Isaac, and Jacob,
in the kingdom of heaven ; and that many of the chUdren of
the kingdom [professors of the truth] shaU ,be cast out," Matt.
viU. 11, 12.
Though we now stand in a far higher dispensation than the
heathens, and are called to an innumerable company of angels,
and to the fellowship of the Holy Ghost, yet we are not there
fore to suppose, that all intercourse with good spirits of an in
ferior order is now ceased amongst us ; as many, who have not
yet attained to the glorious pri-vileges of the Gospel, and the
immediate guardianship of angels, may nevertheless stand in
debted, under God, to the ministry of such good spirits for
many important services, both in their spiritual and temporal
affairs; nay, they ikay be to all of us in the natural world wha*-
the good angels are in that which is purely spiritual, and by
their great knowledge in the laws and powers of this mundane
system, and by various impressions on our animal spirits and
faculties, may contribute much to our relief, comfort, and pre
servation in many difficulties, distresses, and dangers ; and
perhaps few that take a serious review of the most remarkable
occurrences of their past Uves, wUl not be led to ascribe much
of assistance to the instrumentality of such in-visible friends ;
nay, who can say that they are not constituted subordinate
agents on various occasions in conducting the scheme both of

XX THE Translator's prefacb,
general and particular providences ? There is nothing in this
supposition that offers violence to reason or religion ; and sure
it is, that we have abundant credible testimonies to wonderful
discoveries made by them of a very interesting nature both to
individuals, and also to society, as of concealed -writings and
treasure, of murders, conspiracies, and other matters leading to
the administration of justice, both distributive and punitive,*
as is weU known of aU conversant -with men and books ; so that
to give the Ue to aU such relations as credited by the learned,
the -wise, the good of aU classes, must appear nothing less than
impudence joined -vrith infideUty.
It has been made a common objection to the credibUity of
many apparitions, that they have been either sUent or not deU
vered any thing worthy of such extraordinary -visits : and con
sequently, that such -visions were no other than the effect of
imagination and fancy, as not answering to any use or purpose.
To which be it answered, that the use of such visits may be
very important, though nothing should pass in the way of con
versation between the parties during the interview ; as, first, by
con-vincing the spectator of the reahty of such beings as spirits,
and so removing doubts conceming a futisre state, as by pre
paring him for the return of such visits to further purpose.
Secondly, by affecting the conscience -with a tender sense of
duty, or with remorse for past offences, and impressing the
mind with awful thoughts of its own existence in a separate
state. Thirdly, by giving us to know that we are the objects of
regard to beings in the other world, and visible to them when
we think not of it, which may serve as a means to restrain us
from indecent and offensive Uberties in our most retired hours,
when the more weighty consideration of the Divine Omni
presence may not be attended to, and so lose its proper effect
upon us.
But here we are caUed off from answering more objections
on this subject, to observe, that this laboured opposition to the
the belief of aU intercourse betwixt us and the other world, too
often proceeds both from a practical and a speculative kind of
atheism, and consequently the disbeUef of a future state. Hence
proceeds that countenance given to some late -writers in favour
of infideUty, as also that dreadful apostacy amongst so many in
these last days, of exaltiag I kaow not what natural religion, in
order to lessen the authority of Di-vine Revelation ; whereas it
may truly be affirmed, that aU such resistance to or departure
from the faith under the Ught of the gospel, however it may
be covered or coloured -with the name of natural reUgion, is
nothing better than atheism. O wretched men, here spoken of,
what are you doing ? What but the greatest possible injury to
• See in particular, Miscellanies, by J. Aubrey, Esq., F.R.S,

THE translator S PREFACE, XXl
your o-wn souls ? What but robbing yourselves of every comfort.
that reason and religion can supply to make this life a blessing ?
And all for the miserable, mad hope, that when you die, you
shaU be of no more account than a dead dog in a ditch. If
there be any foUy, it is yours ; if any insanity in the world, you
are possessed of it : for if there be a God, you make him your
enemy through your unbeUef; if a heaven, what lot have you
to hope for in such inheritance ? If a heU, how -wUl you escape
it ? And here also let it be asked, what is your character and
estimation in society, if true members of society you can be
caUed, who have no pledge to give of your obedience and fidel
ity to government, as acknowledging no sanctity in an oath,
which is inseparably connected -with the belief of a future state?
Thus void of faith, void of conscience, void of honour, (for
what is honour without conscience) what have you left for a
support to the slenderest -virtue, what have you to engage the
smaUest confidence from man ? Can any firm bond of compact
or friendship find place in that heart, which has no interest in
hereafter to care for, and wherein every motive and measure
must take its rise and direction from the love of self, and the
love of this world ? In this case, it is more for our comfort to
go by our hopes than our fears ; and therefore one would be
willing to believe, from tenderness to human nature, and also
from charity, that the number of those who are in this horrible
degree of infideUty is but smaU ; but however that may be, it
wUl be proper to observe here, that to the many general causes
of infideUty, some of which have been briefly touched on before,
as the undue exaltation of natural reason, a life of pleasure, and
confirmed habits of vice, we may add the spirit of controversy
and dispute long ago introduced into the church by the artificial
logic of Aristotle, and encouraged and kept up in the schools
as a necessary part of education in theology, to the engendering
perplexity and doubting on every subject, and keeping back the
mind from fixing in any settled principles of religion. The
several churches of Christendom have confessedly been long in
fected with this poison of fierce contention and debate, to the
banishing of sweet peace and brotherly love, whilst a pretended
zeal for truth has served for a cloak to that " wrath of man,
which worketh not the righteousness of God." But such car
nal weapons ill befit the Christian warfare ; aU such kind of
striving for victory among ourselves gives advantage to the ene
mies of our holy faith, and causes the PhUistines to rejoice. The
best way of healing differences is by composedness and gentle
ness of mind, and the truth of the gospel of peace is most
suitably offered, and most readily received by humble men, and
such as are of a meek and quiet spirit. It is ob-vious to remark
in this place, that deism, sadducism, and atheism did never
more abound among us than since the itch of controversy and

XXU 1-HE TRANSLATOR S PREFACE,
wrangling, on aU occasions, has fiUed the world so full of false
reasoning and perverse disputings ; nay, the contagion has de
scended to private life, and turned much of our conversation
iuto contradiction and a strife of words, and introduced a bold
behaviour and an assuming talkativeness, offensive to aU modest
persons ; insomuch that we are now in general faUen under that
reprehension of the apostle appUed to the contentious, who
" come together, not for the better, but for the worse," 1 Cor.
xi. 17. After what has been replied to objections against the credi
bUity of extraordinary manifestations, and also offered as con
ceming some causes of unbelief in this case, we are here led to
declare not only our beUef, but fuU assurance, that extraordinary
communications, however now less frequent than formerly, are
stUl continued to several particular members of the different
churches, though not pubUcly revealed by them ; and that they
are not to be considered only as a particular pri-vUege, but as
making part of the state of certain persons (not aU) of eminent
purity and piety; and to be inwardly convinced of this our
selves, is to make some approach to their state ; for however we
may come short of them as to Uke vouchsafements, yet both in
the ordinary and extraordinary gifts and graces of the Spirit,
we are led not only to rejoice -with them, but by mutual fellow
ship do participate -with them in the blessing ; for as in the
natural body, so also in the mystical body of Christ, the inferior
as weU as the superior members jointly contribute to the nour
ishment and welfare of the whole, by a circulation of that
which every one suppUeth, so that the highest cannot say to the
lowest, I have no need of thee. Thus the meekness, the pa
tience and the humble condescension in some, may countervaU
the high Uluminations and splendid ministrations of others,
whUst a common sense of their mutual dependence and relation
joins them aU in the unity of the Spirit to the edifying of the
church in love ; and therefore, where any, whether in the stated
office of the ministry, or others, go about to -vUify or obstnict
the success of any extraordinary way that has a manifest ten
dency to promote true godUness, they would do weU to consider
and stand in awe, lest they be found to oppose themselves to a
work of God ; for neither can they be sure that we are not now
come to the near approach of that glorious state of the church
spoken of in so many places by the prophets ; when the Lord
shall do great things for her in the latter days by a revival of his
work in righteousness and peace, shaU pour out his Spirit upon
aU flesh, restore the old paths of heavenly communications, and
make his Sion a praise in the earth. However unpromising the
times are, yet, praised be God ! we can draw comfort from the
promises of better days, even under the " present faUing away,
and the revelation of the man of sin foretold" (2 Thess. U. 3), to

precede the day of the Lord's coming in the power of his Spirit,
to sanctify and cleanse his church, and to purify unto himself a
pecuUar people zealous of good works ; trusting in hope that this
time is near at hand, i.e. that he that shaU come, will come, and
-will not tarry. And though there has been for a season a with
holding, in a measure, from Sion the ordinary consolations of
the Spirit, in the way of a judgment work [under grace] for self-
condemnation, humiliation, and subsequent glorification, yet we
are assured that such judgment is sent forth unto victory over
the remainder of indwelling sin : for there is a judgment unto
righteousness, as well as a judgment unto condemnation ; and
accordingly in the former sense it is said, that " Zion shaU be
redeemed -with judgment, and her converts with righteousness"
(Isaiah i. 27) ; so that her tribulation is for puriflcation, and
exaltation ; as it is said in another place, " For a smaU moment
have I forsaken thee, but with great mercies wiU I gather thee,
saith the Lord, thy Redeemer" (Isaiah Uv. 7) ; and as to the
restitution of her gifts, graces, and extraordinary dispensations,
signified by precious stones, under her figurative denomination
of the Lord's house or temple, the prophet proceeds thus : " 0
thou affUcted, tossed with tempest, and not comforted, behold I
-wiU lay thy stones with fair colours, and thy foundations with
sapphires, and all thy borders with pleasant stones ; and aU thy
children shall be taught of the Lord, and great shaU be the
peace of thy chUdren ; in righteousness shalt thou be estab
hshed," Isaiah Uv. 11, 13.
The above is but a smaU part of the glorious things that are
spoken by the evangeUcal prophet, of the city of God, the spi
ritual church under the gospel dispensation in the latter days,
when she shall have filled up the measure of her persecutions
and sufferings, both from her open enemies, and also in the
house of her friends. And we trust that the time draws very
nigh for this glorious dispensation of the New Jerusalem to take
place ; and particularly, among other important considerations,
from instances of extraordinary communications from above, by
visions and otherways, to godly men and women of different
churches -within this last century, and who may be considered
as the harbingers or forerunners of it. Nor did ever any extra
ordinary revolution come to pass in the church of God, without
previous notices of it first given to some chosen vessels for a
testimony to the times, to strengthen the weak in faith to com
fort the affficted, to alarm the careless and impenitent, or to
answer other good purposes of the Divine Providence and good
ness. Instances of the kind above mentioned of both sexes are
ready at hand to offer, and which were received in their day,
according to the dignity of their character, by such as were
qualified to profit by their message and ministry; but as is

xxiv THE translator's PREFACE.
usual in thjse cases, they were rejected bythe greater part, and
their names are here passed over, as it is one design of this pre
face to guard, as far as possible, against giving occasion for cri
tical caviUing and dispute ; it being sufficient for the main intent
of it, to recommend and enforce, to the best of our power, the
credibihty and authority of the following treatise by the ho
nourable and learned author, Emanuel Swedenborg, a native of
Sweden, of eminence and distinction in his country, having
had an honourable employment under the crown, and being of
the first senatorial order of the kingdom ; of respected estimation
in the royal famUy during the late reigns ; of extensive leaming,
as his voluminous writings demonstrate ; and as to private life
and character, irreproachable. Something more particular, as
to his personal character, has been spoken in the preface to the
Theosophick Lmcubration, printed and sold by M. Le-wis, in Pater
noster Row ; and Mr. Swedenborg's Letter to a Friend, giving
a particular account of himself and famUy, annexed to that
preface, is postfixed to this, the original of which is in my
hands. It must be owned, that the foUo-wing treatise contains so
many wonderful particulars relating to the worlds of spirits, war
ranted for truth by the ocular testimony of the -writer, according
to his solemn affirmation, as would appear impossible for man in
this mortal body to come at the knowledge of, but for the like
instances deUvered do-wn to us on the authority of the sacred
records, and the promise therein made to the church of the con
tinuance of such manifestations in it : and the -visions of our
author must appear to us the more extraordinary when we con
sider that they were of the most exalted nature, as not being
exhibited objectively to the bodily organs or external senses ;
nor yet merely intellectual, by representations in the mind, but
purely spiritual, whereby spiritual beings and things were actu
ally seen and perceived by his spiritual senses, as one spirit be
holds another, and answering to those expressions in Scripture,
of "being in the Spirit," and of being "caught up by the
Spirit ;" as Uke-wise to that rapt trance, or ectasy of the apostle,
during which he says, " whether he was in the body, or out of
the body, he could not teU," 2 Cor. xU. 2.
The same question that -wiU be asked here has been briefly
noticed already, -viz. If a testimony to so extraordinary a dis
pensation does not require the extraordinary seal of miracles to
render it credible ? To which be it further answered, that many
of the prophets worked no miracles, and yet were believed
upon their own private testimony ; and that we believe many
things of the highest coasequence in religion upon human
authority, where the persons transmitting and dehvering them
appear properly qualifled and circumstanced to give credibiUty
to what they relate. But tliis argument has been considered in

THE translator's PREFACE. XXV
the Preface to the Theosophick Jjucubration before mentioned ;
and from the reasons adduced, and such as are ready to be fur
ther produced, if caUed for, we look upon our author's testimony
as worthy of our acceptation in this matter, and venture to rely
on his known integrity and piety, and his disinterested and in
defatigable labours to instruct the world in the most important
truths relating to salvation, at the expence of his fortune, and
the sacrifice of aU worldly enjoyments, during more than the
last thirty years of his life. And if we further reflect, that the
whole scope and tendency of his -writings is to promote the love
of God and of our neighboiir ; to inculcate the highest reverence
to the Holy Scriptures ; to urge the necessity of practical hoU-
ness, and to confirm our faith in the Divinity of our Lord and
Sa-viour Jesus Christ : these considerations, I think, may be
allowed of as sufficient credentials (as far as human testimony
can go) of his extraordinary mission and character, and as con-
-vincing marks of his sincerity and truth ; especiaUy as we have
to add, upon the credit of two worthy persons (one of them a
leamed physician, who attended him in his last sickness), that
he confirmed the truth of aU that he had published relating to
his communications with the world of spirits, by his solemn tes
timony a very short time before he departed this life in London,
A.D. 1772.
Reader, inight it not seem a wonder, if a person of so extra
ordinary and apostoUcal a character should better escape the
imputation of madness than the prophets of old ? And accord
ingly some have given out, that he was beside himself, and in
particular, that it was occasioned by a fever which he had about
twenty years before his death. Now it is weU known by aU his
acquaiatance, that our author recovered of that fever after the
manner of other men ; that his extraordinary communications
commenced many years before that time, and that his writings,
both prior and subsequent to it, entirely harmonize and proceed
upon the same principles with an exact correspondence ; and that
in the whole of his conversation, transactions, and conduct of
Ufe, he continued to the end of it the same uniform, excellent
man. Now if to -write many large volumes on the most impor
tant of all subjects with unvaried consistency, to reason accu
rately, and to give proofs of an astonishing memory aU the way,
and if hereto be joined propriety and dignity of character in all
the relative duties of the Christian Ufe ; if aU this can be recon
ciled -with the true definition of madness, then there is an end
of aU distinction between sane and insane, between wisdom and
foUy. O fie upon those uncharitable prejudices, which have led
so many in aU ages to credit and propagate slanderous reports
of the best of men, even whilst they have been employed in the
heavenly work of turning many from darkness to light, and from
the power of Satan imto God.

xxvi THE TRANSLATOR S PREFACE.
Were an angel from heaven to come and dwell incarnate
amongst us, may we not suppose that his conversation, disco
veries, and conduct of life, would in many things be so con
trary to the errors and prejudices, the ways and fashions of this
world, that many would say with one consent, that he is beside
himself; and where any one of our brethren, through the diviue
favour, attains to any high degree of angelical illumination and
communications, may he not expect the Uke treatment ? I for
get the name of the phUosopher, whose precepts and lectures
were so repugnant to the dissolute manners of the Athenians,
they sent to Hippocrates to come and cure him of his mad
ness ; to which message that great physician returned this an
swer : that it was not the phUosopher, but the Athenians that
were mad. In hke manner, the wise in every city and country
are the smaUer part, and therefore must be content to suffer
the reproachful name that in tmth belongs to the majority.
This has been the case of aU extraordinary messengers for good
to mankind, and the world is not altered in this respect. But
it may be said, that though it be thus -with the ignorant and
profane, yet men of education and learning wUl form a more
righteous judgment of the matter, and be determined impartially
according to the nature of the evidence ; and it would be weU
if this were so ; but in general it is far otherwise. Human learn
ing, considered merely in itself, neither makes a man a beUever,
nor an unbeliever, but confirms him in truth or error, according
to his prejudices, inclinations, or interest ; at least it is commonly
so : and therefore we find, that in all ages such among the learned
as devoted themselves to support the credit and interest of their
particular professions, were always the most violent persecutors
of the truth ; for though truth has its conveyance through the
inteUectual part in man, yet it never gains its effect, or operates
as a principle, tUl it be received into the affection and wiU ; and
so man is said in Scripture to be of an understanding heart. So
that knowledge is productive of the greatest good, or the greatest
evil, according to the ground or disposition in which it resides ;
when joined -with piety and humiUty, it adds both lustre and
force to truth ; when joined -with the corrupt passions of our
nature, it is the most violent persecutor of it : and this was the
case -with the Scribes and Pharisees, and doctors of the law ; no
greater enemies to Christ than they; the pride of reputation for
learning, and the authority of pubUc teachers, unfitted them
for becoming learners at the feet of the lowly Jesus ; and there
fore to them were directed those words of our Lord : " How can
ye believe, who receive honour one of another, and seek not the
honour that cometh of God only," John v. 44. Gi-ving us hereby
to understand, that the dominion of any wrong passion over the
mind, wiU prove a certain hindrance in our way to di-viae truth.
Great as our loss is by the faU, yet something of that corre-

THE TRANSLATORS PREFACE. XXVU
spondent relation, which originaUy subsisted between the human
soul and divine truth, is stUl remaining with us (through grace) ,
otherwise we should no more be capable of receiving it when
offered, thau the brute beasts, which have no understanding ;
but then, that aU may not be lost by wilful sin, and we rendered
thereby incapable of conversion, we must be careful not to set
up idols in our hearts, nor suffer any false interest to mislead
us, as thereby the mind is tinctured with prejudice against the
truth, and the understanding receives a wrong bias, and so we
become Uke the false wise ones spoken of in Job v. 14, who
" meet -with darkness in the day-time, and grope in the noon
day as in the night." This difference in the state of the heart
and affections occasions the difference we see both in the un
learned and learned of equal natural and acquired abihties, that
whUst some readUy receive the truth in the hght and love of it,
others are always disputing, and always seeking, without ever
coining to the knowledge of it.
As there is correspondency, or a mutual relation between
rightly disposed minds and truth in the general, so likewise
there is a particular correspondency or congruity between certain
minds and certain truths in particular, producing an aptitude in
the former to receive the latter as soon as offered, and that by
a kind of intuition -without reasoning ; and hence it comes to
pass, that such as have a remarkable fitness for this or that
particular class of truths (which we usuaUy term genius) are
less quaUfied for any considerable proficiency in certain others.
Thus the mathematician seldom excels in metaphysical know
ledge ; and he that may be very expert in systematical divinity,
is oftentimes a stranger to mystical theology ; one member thus
supplying what another lacketh, whUst all may learn thereby to
esteem and love one another, and praise the Lord for his diver
sity of gifts for the common benefit of his church. Let not
then sueh as walk in the simplicity of a naked faith, -without
needing any other evidence ; let not such, I say, censure in the
foUowing book what they do not understand, or cannot receive,
as it may be of use to others, who are led more in the way of
knowledge than themselves. We judge not them, nay, love
them; wherefore, then, should they come short of us in charity?
Are we not brethren, and travelUng to the same good land?
Why, then, should we faU out by the way ? Even the Scribes
could say, as touching Paul : " If a spirit or an angel hath
spoken to him, let us not fight against God" (Acts xxiU. 9) :
and who can say that what this our author deUvers to us, as
from -vision and revelation in the other world, is not the very
truth? Let it be observed here, in regard, to the ensuing work, that
though the narrative part of it should appear to the reader of
doubtful authority, yet the doctrinal part, where confirmed by

xxvin
plain Scriptures, certainly merits his serious attention, nay,
many things therein, touching which the Scriptures are sUent,
carry weight and internal evidence along with them in the judg
ment of impartial minds ; and though they claim not a place
among the Credenta of reUgion, yet -wiU often be found useful
to iUustrate them, as also to enrich the mind, to famUiarize
heavenly things to the thoughts, and to wean the affections from
the toys and vanities of a miserable world lying in -wickedness.
It is allowed that our author does not in aU places throughout
his -writings, foUow the commonly received interpretations of the
Scriptures ; but so neither do aU churches, nor aU expositors in
the same church. Though as to life and godUness, and conse
quently what pertains to salvation, the Scriptures are suffici
ently plain, yet, with respect to many difficult and mysterious
parts of them, they continue -wrapped up in a venerable obscu
rity, to be opened according to the needs and states of the
church to the end of the world ; and we doubt not to affirm,
that the highly iUuminated Swedenborg has been instrumental
in bringing hidden things to Ught, and in reveahng the spiritual
sense of the sacred records above any other person, since the
church became possessed of that divine treasure. In the present
dark night of general apostacy has this new star appeared in our
northern hemisphere, to guide and comfort the bewildered tra
veUer on his way to Bethlehem.
It is further to be remarked on our author's writings (of
which the foUovring treatise is Uttle more than a twentieth part),
that the representation he therein gives us of the heavenly king
doms, sets before us that world of desires so objectively to the
human intellect and reason, nay, even to our sensible appre
hension, as to accommodate the description of it to the clear
ideas of our minds, whether they be called iimate, acquired, or
(as he pronounces them) influxive from the spiritual world. He
gives us to know, from autopsy, or his own -view of it, that
heaven is not so duU a place as some fooUshly suppose it, who
having no ideas of it, so neither desire to have any, and this
through a superstitious fear in some of profaning the subject by
any association of natural ideas : whereas nature, in the state of
man's innocence, was constituted a fair representation of the
first or lowest heaven, and -vrill again bear the same resemblance
in the miUennial kingdom ;* and though it be now sadly cor
rupted and deformed through the entrance and dominion of sin,
yet as far as we can separate the evU from the good, so far it
adumbrates to us celestial things ; nay, even the art and inge
nuity of man, as displayed in works of nature, is a ray of the
divine skUl m.inifested in the human mind. Thus Bezaleel and
AhoUab are said to have wrought curious work, for the service
• See Paradise Restored.

THE TRANSLATORS PREFACE, XXIX
of the sanctuary, by wisdom and understanding given them from
the Lord, Exod. xxx-vi. 1. If then we receive innocent satisfac
tion here from viewing beautiful houses and gardens, why should
we be so averse from thinking that there are celestial mansions
and paradises in the kingdom of our Father ? Does music de
light us ? — ^why may we not hope to be entertained with more
ravishing harmony from the vocal and instrumental melody of
the angels in heaven ? How cheering both to the mind and
senses, and also helpful to pious meditations in good men, are
the sweetly variegated scenes of nature in the prime of the year;
and can we be un-willing to believe that corresponding heavenly
scenes are pro-rided for the delectation of departed happy souls
in the land of bhss ? EspeciaUy when we understand (as under
stand we may) that all that is truly pleasing, beautiful, and
harmonious in nature, is by influx from the spiritual into the
natural world ; in which latter, archetypal glories are faintly re
presented to us by earthly images. It was a profane saying of
a late well kno-wn jester and epicure, who was also a noted per
former on the dramatic stage ; that " as to heaven, he had no
great longing for the place, as he could not see what great plea
sure there could be in sitting  * on a cloud, and singing
of psalms." But had that impious man reflected, that heaven
or heU must be the everlasting portion of every one in the other
world; and had he been acquainted with our author's writings,
he would nbt have treated the glories of the place -with such
ludicrous profaneness ; but have thought, and spoken, and Uved
better than he did : nay, he might have -wished his lot to be
there, even from a principle of epicurism in a certain sense ; for
all spiritual beings must have spiritual senses, and if in heaven,
those senses must be gratified -with deUghts adapted thereto:
but where any one is so grossly sensual, as to place the supreme
felicity of a spirit in such gratifications as suit only -with the
corporeal part of our present degraded nature, may it not be
said of such a one, that he has degraded it stUl lower, even to
the level of an ass in his understanding, and to that of a s\rine
by his affections? The work before us -wUl help such a one to
very different conceptions of the heavenly kingdom, even as to
those particular beatitudes which are most nearly accommodated
to the ideas of sense ; and he may also therein learn, that aU
the relative duties, all the social -virtues, and aU the tender
affections that give consistence and harmony to society, and do
honour to humanity, find place and exercise in the utmost purity
in those delectable abodes, where every thing that can dehght
the eye, or rejoice the heart, entertain the imagination, or exalt
the understanding, conspire with innocence, love, joy, and peace,
* The expression here left out ia so gross, and unbecoming the subject, that \/k.
forbear giving it to the reader.

xxx THE TRANSLATOR'S PREFACE.
to bless the spirits of just men made perfect, and to make glad
the city of our God.
Such, dear reader, and so exceUent are the things here offered
for thy entertainment and instruction by this wonderful traveUer.
But if, after all, thou canst not read him as the enlightened
seer, and the extraordinary messenger of important news from
the other world, read him as the Christian divine and sage in
terpreter of the Scriptures ; read him as the judicious moraUst,
and acute metaphysician; or read him as the profound phUo
sopher ; or if he cannot please in any of these characters, read
him at least as the ingenious author of a divine romance : but
if neither as such he can give content, I have oiUy to add. Go
thy way, and leave the book to those that know how to make
a better use of it ; and such, I trast, are not a few among the
serious, being -wUUng to hope, for the honour of our country,
that if such a ludicrous representation of heU, as passes under
the title of. The Visions of Don Quevedo, could make its way
amongst us through no less than ten editions, there wiU not be
wanting in the land a sufficient number of persons of sober re
flection and contemplative minds, to give aU due encouragement
to a work so weU calculated, as this is, to promote true wisdom
and godUness, by credible testimony to the reaUties of the world
of spirits, and to the respective states and conditions of departed
souls. As to the persons concerned in translating and conducting
the pubhcation of the foUowiug extraordinary work, I may ven
ture to say, that they deserve well of the pubUc, as far as the
most disinterested pains and benevolent iatentions can justify
the expression ; and though we are far from obtruding the con
tents of this book on any, as demanding animpUcit faith therein,
yet we cannot but zealously recommend them to the most serious
attention of those who are quaUfied to receive them, as subjects
of the greatest importance, high as heaven, and deep as heU,
and comprehending all that is within us and without us ; as a
key that unlocks aU worlds, and opens to us wonderful mysteries
both in nature and grace ; as displaying many hidden secrets of
time and eternity, and acquainting us with the laws of the spiri
tual worlds ; as leading us from heaven to heaven, and bringing
ns, as it were, into the company of angels, nay, into the pre
sence chamber of the King of Saints, and Lord of Glory. In
a word, whatever is most desirable to know, whatever most de-
ser-ving of our affections, and whatever is most interesting in
things pertaining to salvation; all this is the subject of th-e fol
io-wing volume.
We are not unprepared for the opposition that may be ex
pected to any fresh discoveries of truth, especiaUy, as has been
observed before, where the credit or interest of any considerable
profession or body of men is concerned. Estabhshed doctrines

THE TRANSLATOR S PREFACE. XXXI
and opinions are considered as sacred, and the sanction of cus
tom gives them the firmness of a rock -with most ; as is kno-wn
to have been the case in physic, astronomy, and natural phUoso
phy, in which truth, though supported by the evidence of de
monstration, has scarcely been able to make its way in a century.
Besides, the pride of leaming is strong on the side of estabhshed
institutes, and for men to part -vrith what they have been buUd
ing up vrith much study and pains for a great part of their Uves,
is a mortifying consideration ; they are startled at the thoughts
of becoming thus poor, and some would be as willing to part
with their skins, as with their acquisitions of this kind; and
hence it is, that we read of so many martyrs to error and foUy
in aU ages. These things considered, we are not to wonder that
our author's pubhcations have met vrith no better encourage
ment hitherto in his o-wn country (as is usually the case vrith
prophets), we being informed some time ago by a worthy mer
chant residing at Gottenburg, that but few of the clergy (as far
as had come to his knowledge) had then received them ; and
that the Rev. Dr. Beyer, a leamed man, and professor in diri-
nity in that university, had sirffered much persecution for adopt
ing and propagating the truths contained in his writings, and
was not suffered to print his exphcation and defence of them in
Sweden. But to the honour of our constitution, we can as yet
call the Uberty of the press (and a Uberty within the bounds of
decency may it always be) as the pri-vUege of Englishmen, and
therefore may reasonably hope for better success to our author's
-writings in this land of freedom ; not that we expect any encou
ragement on their behalf from our pharisees and bigots of any
denomination, for they are the same every where ; but our hopes
are from men of unprejudiced minds, dead to self and the world,
of a simpUfied understanding, and such as are friends to -wisdom
wherever they find her ; in a word, whose spirit harmonizes -with
truth, and whose hearts are unison to heavenly things.
I cannot think of concluding this preface -without speaking
somewhat particularly to a point of doctrine, the knowledge of
which is the more necessary to the reader for the right under
standing of the author's writings, as in the vast variety of sub
jects and new discoveries that he presents to us, it has a principal
connection vrith most of them ; nay, is the true key in his hand
that opens the secrets of the -risible and inrisible worlds, explains
man to himself, and also reveals the spiritual sense of the Sacred
Writings. The doctrine I am here speaking of is that of corre
spondency or correspondence, which are terms nearly of the same
signification. Correspondence or correspondency, in a philosophical sense,
is a kind of analogy that one thing bears to another, or the
manner in which one thing represents, images, or answers to
another ; and this doctrine, as it refers to things in heaven and

xxxii THE TRANSLATOR S PREFACE.
in earth according to their mutual relations, is given us in tb«
foUo-wing adage of the renowned Hermes Trismegistus— OOTwia
qitce in ccelis, sunt in terris terrestri modo ; omnia qu<B in terris,
sunt in ccelis ccelesti modo.
This natural or material world, in which we live as to the
body, proceeds derivatively (in a sense consistent with the
Mosaic account of the creation) from the spiritual world, and
subsists by continual influx from it; it is as a spiritual thing
formed into a palpable and material thing, as an essence cloth
ing itself vrith a form ; or as a soul making to itself a body.
Therefore this world, and aU things in it, as far forth as they
stand iu the di-vine order, do correspond to heaven and heavenly
things ; but now (through the faU of man) standing in evU as
weU as good, the dark, evU, or heUish world has gained a form
in outward nature. Hence it is, that so many evU men, eyU
beasts, and poisonous things, together vrith aU the disorders in
the natural world, bear its impressions and properties, and make
this world a kind of torment-house to us. Man, considered in
himself, is a httle image of heaven or heU, and also of this
outward world, which no other being is ; and therefore he is
the most wonderful of aU God's creatures. At death he puts
off his part in this material kingdom, and passes into one of the
other two, being its servant to which he obeys or unites himself
here by his -wUl and affections ; and therefore he is commanded
to set his " affections on things above" (Col. iU. 2), as they eon-
stitute the band of union bet-wist heaven or heU, and the soul of
man. These three worlds are caUed Principles, as, first, the
Ught or heavenly world ; secondly, the dark or hellish world ;
and, thirdly, this natural or material world ; and man's reason
ing faculty stands in the centre of the three, and receives im
pressions from each, as it turns to one or other of them ; then
speculates on the materials it derives thence, and contends for
or against right and truth, even as the affections are set, for
these bias, lead, or bribe it ; and therefore, if reason be not en
hghtened from above, under the conduct of good affections, it is
a mere mercenary, ready to enhst on any side.
The human nature was so almost universaUy corrupted at the
time of our Sariour's advent in the flesh, that unless Jesus Christ
had come into the world when He did, to restore the heavenly
principle of Ught and grace, or truth and goodness, through
the medium of his humanity (all immediate communication be
tween God and the soul being weU nigh ceased) the human race
must have perished, by faUing irrecoverably into the eril prin
ciple, to the utter extinction of truth, and the loss of aU free
wUl to good ; but by the entrance of this Divine Friend into the
human nature. He opened the shut gate of communication be-
tvrixt heaven and earth, God and the soul, and so became our
great Mediator and gracious Redeemer. But still we are at

THE TRANSLATOR S PREFACE. IXXlU
Uberty to receive or reject Him as our sanctification and com
plete redemption, for man can oiUy be saved consistently vrith
choice and free wUl.
Men had lost the true original language of nature (which
expressed things according to their qualities and properties)
before the flood, even so much of it as had remained among the
posterity of Seth and Enoch for a considerable time; and this
ignorance they feU into on their losing the knowledge of nature
in its correspondence to divine and heavenly things ; for nature
in its proper order, as observed before, is the book of God and
exhibits spiritual things in material forms. In the room, there
fore, of this was substituted a language by letters and reading in
books, to help him this way for attaining to divine knowledge,
as rudiments leading thereto in our present state of ignorance,
in which Uterature is mistaken by most for vrisdom itself;
however, to some the door was and still is open for immediate
heavenly communications, but what through unbehef, earthly-
mindedness, and other sad impediments, few at this time arc
quaUfied for so high a pri-vUege.
The early ancients after the flood had some knowledge of
correspondency derived down to them by tradition, though with
out any perception of it in themselves j and it remained longest
among the Egyptians, of which their hieroglyphics or sacred sculp
tures were a principal part ; but by degrees they became so far
corrupted and bUnd, as to lose sight of the things represented,
and to worship their representatives or images. Hence the ori
ginal of their fooUsh idolatry of beasts, birds, fishes, and vege
tables. Our enUghtened author, had he Uved longer, designed,
as he told me, to give us the key to the ancient hieroglyphical
leaming, saying, at the same time, that none but himself could
do it ; but of this the world was not worthy.
The knowledge of correspondences is now almost entirely
lost, especially in Europe, where even the name is Uttle under
stood; and this is one main cause of the obscurity ofthe Scrip
tures of the Old Testament, which were chiefly written by the
rules of this science ; nay, man also, as an image of the spiri
tual and natural worlds, contains in himself the correspondences
of both, of the former in his interior, and of the latter in his
exterior or bodUy part, and so is caUed the microcosm, or Uttle
world. Thus for example ; aU the organs of his senses, his
features, bowels, and vessels, even to the minutest vein and
nerve, correspond to something in the soul or spiritual part.
On the other hand, the affections and passions of the mind
represent themselves naturally in the face and features, so that
the countenance would be the natural index to the mind, were
men in a state of simphcity, without guUe and dissimulation,-
and yet, as matters stand at present, so much stUl appears of
the mind in the correspondent features of the face, as to serve

XXXIV THE TRANSLATOR S PREFACE.
for a type, signature, or impression thereof. Thus love, hatred,
hope, fear, joy, sorrow, assent, contempt, surprise, &c., do
naturaUy, and often involuntarily, manifest themselves in the
visage; in Uke manner the vriU, by the actions and motions
of the body ; the understanding expresses itself in the speech,
and the affections in the sound or voice ; and aU these by influx
from vrithin, and correspondence from -without : and as the
features correspond to the affections, so does the eye to the
inteUect, the nose to the faculty of discerning, and the ears to
attention and obedience ; accordingly, we use the word quick-
sighted, to signify a ready apprehension ; and penetration, or
discernment, is sometimes expressed by smelling a thing out ; and
to hearken in Scripture means to obey. Be it hkewise observed,
that the heart corresponds to sincerity of love ; the loins, &c. to
conjugal affection; the bowels to commiseration; the hands
and fingers to operation, &c.; and so much of the language of
nature stUl remains, as to express by these outward representa
tives the corresponding powers, passions, and affections of the
soul, which influences and actuates these several members and
parts, as every one experiences. And as the body, in its several
parts and offices, corresponds to the soul and its operations, so
does the soul, in its several faculties and powers, to the heavenly
world in aU things good, and to the hellish world in aU things
eril. Thus vrisdom, love, purity, innocence, &c. have reference
to the celestial kingdom, as being communications by influx
from thence, and therefore it is that heaven bears a near ana
logy to man (as standing in his right order) , and is caUed by our
author, TTie Grand Man -. for the human form is the most per
fect of aU, and accordingly, God assumed it in condescension to
man, represents Himself to us by it, and manifests Himself in it,
at times to the holy angels ; so likevrise the angelical societies,
according to their distinguishing quaUties and excellence, bear a
particular relation to this or that part of the humaa form. Thus,
as our author informs us, one society corresponds to, or is in, the
province of the head, and they are such as excel in wisdom ; an
other to the heart, being such as excel in love ; and some to the
arms, as being of superior strength, and so on. Thus, as the
body corresponds to the soul, so the soul, in its true state and
order, corresponds to heaven, and heaven to God, who is the
only original fountaia of goodness and truth, of aU blessedness
and perfection, from whom they descend, in their different kinds
and degrees, through the heavenly and spiritual worlds down to
this last and lowest form of creation, the earth in which we now
dweU. The earth likevrise, ia its different kingdoms, animal, ve
getable, and mineral, corresponds to things in the spiritual
world. Thus, not only the beasts of the field, and the birds
of the air, according to their different properties, have a repre-

THE TRANSLATOR S PREFACE.

sentative meaning in Scripture, but also trees and plants of
various kinds; so in particular, those of the aromatic kind, as
also the oUve, the vine, and the cedar, do figure dirine gifts and
graces, and other rare endowments in the human heart and
mind; and in like manner, gold, sUver, precious stones, and
other particulars of rich furniture in the tabernacle and temple,
are mentioned in Scripture with a corresponding reference to
goodness, truth, purity of affection, hohness, &c., and so the
wisest interpreters expound them, and this not by arbitrary sig
nifications, but as outward proper signs of things inward and
spiritual. Thus all nature is a theatre of dirine wonders, repre
sentative of the inrisible world to such as are of a right under
standing and discernment, as our author has exempUfied in a
thousand instances. It is hoped, that what has been here
offered on the subject of correspondency, wUl be found useful
to such as are in a disposition to give the following book an
attentive perusal.
From the great variety of important subjects and discoveries
to be met vrith in our author's writings, I cannot refrain from
obser-ving on one more, as deserving our particular regard, as
also to prepare the reader for what he is to meet vrith in this
volume, riz., the doctrine of the intermediate state of departed
souls, caUed here, The World of Spirits, as being that in which
they aU meet after death (except a very few, who pass directly
to heaven or hell) in order to their last preparation for final bhss
or misery. This doctrine has long been received in the church,
and revealed to many by their departed fi-iends ; but having
been much disfigured and misrepresented, like some other truths,
by erroneous additions and lucrative figments in the church of
Rome, it was not admitted by our first reformers, who, instead
of reforming the doctrine, totally rejected it under the oppro
brious name of a Popish purgatory ; however, it has been re
tained by most of the spiritual, other-wise called mystic, writers
in aU church-es, and I have seen a judicious defence of it by the
Hon. Archibald CampbeU in our o-wn ; but the book, I beheve,
IS scarce. Sure it is, that as far as our author's credit and autho
rity extend, the truth of the doctrine wUl not be questioned, as
he relates that he had frequent rapts or translations of spirit to
that intermediate world, and had there seen and conversed with
most, if not aU, his departed friends and acquaintance, besides a
great number of others, to the amount of very many thousands.
In this intermediate world, which he calls a state of vastation,
the good spirits are gradually purified from all the stains and
defUements of sin which they had contracted in this naughty
world, whUst the good principle predominating in them takes
full possession of all their faculties and powers, confirms them in
gO'jd habits, and renders them meet to be partakers of heavenly
joys ; on which they are translated to heaven. On the other

xxxvi THE translator's preface:
hand, the bad spirits are graduaUy divested of those superficial
and apparent -virtues, and all that adventitious, external good,
which before had served as covers to the eril princiijle -within,
which now predominates vrithout reserve or control, confirming
them in their evU habits, and their repugnancy to aU good;
which being effected, they precipitate themselves into the infer
nal pit, to join company vrith such as are Uke themselves. Thus
what is a state of purification to the good, is to bad spirits a
state of separation of aU extraneous good from that radical evU
which constitutes the essence of their nature.
Now this doctrine appears consonant, first, to reason, as it
accords vrith the tenor of the dirine administration in the go
vernment of this world, in which aU things proceed to their limit
or completion in a regular and gradual process. Secondly, it is
consonant to reUgion, as it rindicates the divine attributes from
aU imputation of undue severity, by laying man's destruction at
the proper door, and as the ineritable consequence of his own
free choice. Thirdly, this doctrine yields consolation to the
humble pious Christian as the time of his departure draws nigh.
Pew such, upon a strict examination of themselves, are so weU
satisfied with their state, as to find nothing lacking, but that
they are already fully quaUfied for the society of the holy angels ;
whereas the behef that an intermediate state is appointed,
wherein every thing that now hindereth shaU be removed out of
the way, and their souls purified from every poUution and spot
contracted by their union -with this fleshly nature, through the
prevaUing power and energy of the divine principle within them,
and so bringing them into the state of just men made perfect,
they can take comfort from this consideration, and meet their
change vrith a holy confidence.
If this be so, and that the same intermediate state, which
purifies the good spirits, leaves the bad under the total dominion
of evil by their own free choice, that so both may be possessed
by their own proper principle respectively, and go to their o-wn
proper place ; how say some, that the de-rils vriU be essentially
transformed into angels of Ught, at a certain time appointed by
the Father ? We desire here to oppose vrith the greatest ten
derness, a doctrine which we heretofore judged favourably of,
and modestly to offer the reasons of our present dissent, vrishing
rather that we could agree vrith some exceUent men on the other
side of the question ; but human vrishes are no rule of the dirine
proceedings, and even charity must be directed by the principle
of truth, and the estabhshed laws and nature of things. Wo
find ourselves in a sort called upon to offer a few observations
on this subject, at a time when there is much reason to beUeve,
that many have rerived this doctrine more to quiet their fears,
and so lull themselves into a false peace, than from any conric-
tion of their understanding ; whereas they may be suppUed with

THE TRANSLATOR S PREFACE. XXXVU
a much surer remedy against those fears in the comfortable pro
mises to the truly penitent deUvered in the Gospel of our most
compassionate Sariour, whose last declaration to his disciples
before his ascension was, " that repentance and remission of sins
should be preached in his name among aU nations," Luke
xxiv. 47.
It is erident that the plainest Scriptures (and such we are to
go by) are against the doctrine before mentioned ; and that the
same force of words that is therein used to express the eternal
happiness of those that are saved, is also made use of to express
the eternity of their state who are lost. But the advocates for
that side of the question rest their plpa and stress of their argu
ment on the foot of di-vine mercy ; and God forbid that we should
go about to straiten that mercy towards others (though even
derils) to which the very best of us stand indebted, both for all
they have and all they have to hope for ; and did the matter of
the question turn merely upon mercy, in hke manner as a gaol
deUvery depends on the arbitrary clemency of an earthly prince,
I doubt not, that either one single soul would not go to heU, or
if any, that a host of angels would be sent thither with a message
of mercy ; nay, if necessary to their salvation, that even Jesus
Christ himself would condescend so far, as to risit those unhappy
prisoners vrith a free offer of peace and reconcUiation for their
redemption. But here it must be observed, that mercy misun
derstood and misappUed, is no other than man's own false idea of
mercy, God's mercy in regard to man respects him as a crea
ture that He has endowed -with freedom of wUl, and whose hap
piness or misery depends on the right or -wrong direction of his
choice and affections, by which he becomes capable or incapable
of the dirine mercy. Now to compel such a creature is to undo
him, to unmake him what he is ; and therefore mercy, vrith re
gard to him, is to proride for him such means and motives as
may influence his understanding, will, and affections to what is
good as his free choice. Now through the mercy of God, every
thing is done in this Ufe (which is man's only state of probation)
in order to this end, though man knoweth it not ; how then are
we to expect that any means of this kind should be more effec
tual in the other world, wherein all things are represented to us
as unchangeable, where the tree Uethas it faUs for heaven or
heU, and where aU things increase in good or e-ril to eternity in
their respective kingdoms ? Praised be the name of the Lord,
for his mercy endureth for ever ! And as it is infinite, so it ex
tends to aU possible cases ; but to make us good, that we may
be quaUfied for happiness against our will, is no possible case,
seeing that to be good, is to will good vrith desire and affection,
which the self-hardened and impenitent ai'e averse to, and there
fore render themselves unreceptive of mercy. Now the very
idea of diabolism carries in it repugnancy and hatred to God

SXXVlU THE TRANSLATOR S PREFACE.
and goodness, and consequently the greatest contrariety to the
possibiUty of conversion. Were it otherwise, and that the most
malignant spirit in heU could sincerely say, " Lord, I am weary
and ashamed of this eril nature, and sorry for the sins that have
brought me into it ; O help and deliver me through thy mercy
from it, that I may be converted, and become thy servant !" In
this case, he would instantly cease to be a de-ril, and become an
object of the divine mercy; but repentance, prayer, and the desire
of good, is aU from the grace of Gxjd, and dweUeth not in those
who are the wilUng servants of sin, and therefore only free from,
not to, righteousness. Rom. ri. 20.
It is supposed by some, that length of suffering wiU at last
subdue the reluctance of the will, melt the heart into tenderness,
and turn the worst of eril spirits to repentance and supphcation
for pardomng mercy, and qualify them for it ; but this, as just
now observed, is the sole effect of that grace which they are not
admissive of and not the effect of suffering, which has no such
power belonging to it ; but has its different effects relative to the
different states of those who are the subjects of its operations.
Thus we see, that as the same fire which melts the wax, hardens
the clay, so the sharpest sufferings have contrary effects on dif
ferent persons. They who have any remnant of grace in their
inmost soul (however unrighteous they have been outwardly) any
spark of the dirine Ufe stiU remaining in their interior, are soft
ened and mehorated by them, and become obedient to the hea
venly voice, crying vrithin them. Why vriU ye die ? Turn unto
the Lord, that iniquity may not be your ruin : whUst the ob
durate and impenitent say in their hearts vrith Pharaoh, Who
is the Lord, that we should obey him ? And turn that punish
ment, which should be for their amendment, into the occasion of
their blasphemy and despair. Could length of suffering produce
the effect before mentioned, we might naturaUy suppose that
some change for the better would, in the course of thousands of
years, have taken place in him who is caUed in Scripture, " That
old Serpent, which is the Deril and Satan," Apoc. xx. 2 ; and
yet, as he had the presumption to tempt our Sariour in the -vril
demess, and stUl continues to practise his wicked deriees, in
order to work our ruin ; so of him it is foretold, that after being
bound a thousand years, during Christ's millennial reign on
earth, and being loosed from his prison, he vrill again go out to
deceive the nations (Apoc. xx. 7, 8) ; so Uttle of UkeUhood, if
any possibihty, there is, that they who have confirmed them
selves in enmity and hatred to aU goodness, should become
capable of repenta,nce to salvation. I desire not to strain any
argument beyond its proper strength against an hypothesis,
which I find myself more ready to receive, upon any satisfactorv
grounds, than to reject; but let truth be ever held sacred and
inriolable, whether it be according or contrary to our natural

THE TRANSLATOR S PREFACE. XXXIX
incUnations and -wishes ; nor let that be called a want of charity,
where charity is not concerned, or would suffer perversion and
abuse; for charity, which, in its proper signification, is love,
cannot extend to that which is essentially eril ; otherwise we
must condemn that solemn appeal of the man after God's own
heart : " Do not I hate them, O Lord, that hate thee?" Psalm
cxxxix. 21. And it was charged upon Jehoshaphat for sin
(though otherwise a good king), that he had joined himself in
confederacy vrith the vricked Ahaziah, as in those words of Jehu :
" Shouldest thou help the ungodly, and love them that hate the
Lord? therefore is wrath upon thee from before the Lord," 2
Chron. xix. 2. Whence we are to learn a caution how we bring
dishonour upon this dirine grace of charity, by misapplying it to
false and unworthy objects, to the lessening of our zeal and
affections for the honour of God, and the things that be of God.
We are encouraged to hope, that many things which have
been offered in the course of this preface -wiU be found properly
introductory to the follovring volume, and shall now conclude
it with two or three short remarks to the serious reader, as no
other is capable of reaping any benefit from our author's writings;
nor to others have we any thing to say, unless it be to caution
them against treating vrith derision or scurriUty such matters
as they may be more nearly concerned in than they at pre
sent suppose. Even the very dreams of good men, in relation
to things of the other world, have at times something divine
in them, and are not lightly to be regarded ; but where such
communicate to us important instructions and discoveries as by
commission, and from their own experience, and that vrith deh
beration, consistency, and clearness, they demand our attention
and reverence. And here it is to be observed, that what this
author has pubUshed to the world concerning the states of de
parted souls respectively, the laws of the inrisible worlds, and a
thousand particular circumstances belonging thereto, appear to
be such as could never enter into the heart of man to conceive,
unless they had been given to him from above ; and yet cany-
something of an internal eridence along with them, as soon as
they are received by a serious mind; for, after all, it is more the
right temper and disposition of the mind, than its sagacity, that
gives us to see these things in their proper Ught. It is every
vrise man's care to guard against a stubborn incredulity on the
one hand, as weU as against any delusion that an over hasty be
lief might expose him to on the other ; and in this age of doubt
ing and disputing all things of a spiritual nature, our greater
danger is confessedly from the former side, and therefore it be
hoves us to give the more heed, that we lean not to the error of
the times. Besides, the weight and importance of the subjects
here treated of adds to the credibihty of the message, as coincid
ing vrith our confidence in the promises of the Lord, that He

si THE IRANSLATORS PREFACE.
wiU reveal His secrets to His servants, and not forsake His
church in the time of her extremity ; but send his extraordinary
messengers and ministers endued vrith Ught and power from on
high to alarm the careless, to caU back the wanderers, to confirm
the wavering, and to comfort the spirit of the humble and con
trite ones -vrith glad tidings from the heavenly Canaan, the lot of
their iaheritance ; and this in order to make ready a people pre
pared for the Lord against His second advent in spirit to buUd
up the waUs of the New Jerusalem : and when should such
messengers be more expected, or when more entitled to a bettet
welcome, than in this our time of desolations, when faith and
charity have so far faUed amongst us, and when darkness is on
the face of the deep, darkness in the church, and darkness in
the state, darkness in the minds of good men, and darkness on
aU the dispensations of proridence, so as to give emphatical ap
phcation ofthose words of the Psalmist to our present condition:
" It is time, O Lord, that thou have mercy upon Zion, yea, the
time is come," Psalm cii. 13. But who are they that most re
ject the testimony of those special messengers, and those faith-
fiU vritnesses to the Truth, which the Father of Lights has sent
from time to time for the edification of his church, and the con
firmation of the faith of many in it ? Who but such as are ever
caUing out for more eridence for beliering, and pleading the
want of it in justification of their unbehef, whUst at the same
,time they labour all they can to invahdate the evidence of aU
human testimony, which is the ordinary medium through which
divine truth is conveyed to us ?
And now, dear reader, I bid you fareweU, sincerely -wishing
that you may be of the number of those who take the Holy
Scriptures for their guide, as their authentic outward rule of
faith and life, and in an honest and good heart receive the Word
of God, and keep it : and may the Spirit of Wisdom give us
a right judgment in aU things pertaining to salvation, that so
we may be preserved from error through an over hasty creduUty
on the one hand, and an obstinate increduhty on the other ;
neither rejecting the testimony of men fearing God, and of good
report, as to what great things the Lord hath done for them,
and to be communicated by them for the benefit of their bre
thren ; nor suffering ourselves to be imposed on by the cunning
craftiness of such as lie in wait to deceive : and as it is more
profitable for us to have the heart estabhshed in grace, and to
g:lorify God in our lives, than to be gifted with visions and par
ticular revelations (through danger of being exalted above mea
sure thereby), so let us not be high-minded, but fear; nor, be
cause others have been so favoured, expect or desire the same
ourselves, but walk humbly and contentedly in the way of God's
ordinary dispensations, lest presumption or a vain curiosity
should expose us to the danger of delusion from our spiritual

THE translator's PREFACE. xU
enemy : and as to those that cannot receive many of the things
dehvered in the foUowing book, and also as to those that do re
ceive them, let them not judge one another, but foUow the rule
of moderation laid down by the apostle (Rom. xiv.), every one
abiding by that of which he is persuaded in his own mind, in a
candid forbearance towards others. In men of Christian spirit,
charity easUy beareth all such things, beUeveth aU things for
good, and hopeth aU things for the best : and as we are all
brethren on a journey to the same heavenly country, so let us
hold on our way together in peace, and that love which is more
than knowledge ; and may the God of peace and love be witb
us i

AN

ANSWER TO A LETTER FROM A FRIEND.

BY THE AUTHOP-.

I TAKE pleasure in the friendship you express for me in youi
letter, and return you thanks for the same ; but as to the praises
therein, I consider them as belonging to the truths contained in
my writings, and so refer them to the Lord our Saviour, as his
due, who is in himself the Fountain of all truth. It is the con
cluding part of your letter that chiefly engages my attention,
where you say as follows : " As after your departure from
England disputes may arise on the subject of your writings, and
so give occasion to defend their author against such false reports
and aspersions, as they who are no friends to truth may invent
to the prejudice of his character, may it not be of use, in order
to refute any calumnies of that kind, that you leave behind you
some short account of yourself, as conceming, for example, your
degrees in the university, the offices, you have borne, your family
and connections, the honours which I am told have been con
ferred upon you, and such other particulars as may serve to the
vindication of your character, if attacked; that so, any ill-
grounded prejudices may be obriated or removed ? For where
the honour and interest of truth are concerned, it certainly be
hoves us to employ all lawful means in its defence and support."
After reflecting on the foregoing passage, I was induced to com
ply with your friendly advice, by briefly commimicating the fol
lowing circumstances of my life.
I was bom at Stockholm, in the year of our Lord 1688,
January 29. My father's name was Jesper Swedberg, who was
Bishop of Westrogothia, and of celebrated character in his time.
He was also a member of the Society for the Propagation of the

I-ETTEK by THE A-OTHOR. xUii
Gospel, formed on the model of that in England, and appointed
President of the Swedish churches in Pensylvania and London
by King Charles XII. In the year 1710 I began my travels,
first into England, and afterwards into Holland, France, and
Germany, and retumed home in 1714. In the year 1716, and
afterwards I frequently conversed with Charles XII., King of
Sweden, who was pleased to bestow on me a large share of his
favour, and in that year appointed me to the office of Assessor
in the MetalUc College, in which office I continued from that
time tUl the year 1747, when I quitted the office, but stUl retain
the salary annexed to it as an appointment for life. The reason
of my vrithdrawing from the business of that employment was,
that I might be more at liberty to apply myself to that nevv
function to which the Lord had called me. About this time a
place of higher dignity in the state was offered me, which I de
cUned to accept, lest it should prove a snare to me. In 1719 I
was ennobled by Queen Ulrica Eleonora, and named Swedenborg ;
from which time I have taken my seat vrith the nobles of the
equestrian order in the triennial assemblies of the states. I am
a feUow, by inritation, of the Royal Academy of Sciences at
Stockholm, but have never desired to be of any other com
munity, as I belong to the Society of Angels, ia which things
spiritual and heavenly are the only subjects of discourse and
entertainment ; whereas in our Uterary societies the attention is
wholly taken up with things relating to the body and this world.
In the year 1734 I pubUshed the Regnum Minerals at Leipsic,
in three volumes, folio; and in 1738 I took a journey into Italy,
and stayed a year at Venice and Rome.
With respect to my family connections : I had four sisters ;
one of them was married to Erick Benzehus, afterwards pro
moted to the Archbishopric of Upsal ; and thus I became related
to the two succeeding Archbishops of that See, both named
BenzeUus, and younger brothers of the former. Another of my
sisters was married to Lars Benzelstierna, who was promoted to
a provincial government, but these are both dead ; however, two
Bishops, who are related to me, are stUl Uring ; one of them is
named FUenius, Bishop of Ostrogothia, who now officiates as
President of the ecclesiastical Order in the General Assembly at
Stockholm, in the room of the Archbishop, who is infirm; he
married the daughter of my sister; the other, who is named
Benzelstierna, Bishop of Westermannia and Dalecarha, is the
son of my second sister ; not to mention others of my famUy
who are dignified. I converse freely, and am in friendship
vrith all the Bishops of my country, which are ten in number,
and also vrith the sixteen Senators, and the rest of the Grandees,
who love and honour me, as knovring that I am in feUowship
with angels. The King and Queen themselves, as also the three
Princes, their sons, shew me all kind countenance ; and I was

Xhv LETTER BY THE AUTHOR.
once inrited to eat with the King and Queen at their table (an
honour granted only to the peers of the realm), and likevrise
since vrith the hereditary prince. AU in my own country wish
for my return home ; so far am I from the least danger of perse
cution there, as you seem to apprehend, and are also so kindly
sohcitous to proride against ; and should any thing of that kind
befaU me elsewhere, it wUl give me no concern.
Whatever of worldly honour and advantage may appear to be
in the things before mentioned, I hold them as matters of low
estimation, when compared to the honour of that sacred office
to which the Lord himself hath caUed me, who was graciously
pleased to manifest himself to me, his unworthy servant, in a
personal appearance in the year 1745; to open in me a sight of
the spiritual world, and to enable me to converse vrith spirits
and angels ; and this pri-vUege has been continued to me to this
day. Prom that time I began to print and pubUsh various un-
Known Arcana, that have been either seen by me, or revealed
to me, concerning heaven and heU; the state of men after
death; the true worship of God; the spiritual sense of the
Scriptures ; and many other important truths tending to salva
tion and true wisdom : and that mankind might receive benefit
from these communications, was the only motive which has
induced me at different times to leave my home to risit other
countries. As to this world's wealth, I have sufficient, and more
I neither seek nor vrish for.
Your letter has drawn the mention of these things from me,
in case, as you say, they may be a means to prevent or remove
any false judgment or wrong prejudices vrith regard to my per
sonal circumstances. Farewell; and I heartUy wish you pros
perity, both in things spiritual and temporal ; of which I make
no doubt, if so be you go on to pray to our Lord, and to set him
always before you.
EMAN. SWEDENBORG.
London, 1769.

ON

HEAVEN AND HELL.

1. IN the Lord's discourse with His disciples conceming
the consummation of the age, which is the last time of the
church," at the end of His predictions concerning its successive
states as to love and faith,' He says, "Immediately after the
tribulation of those days shall the sun 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 tn heaven ; and then shall all the
tribes of the earth mourn ; and they shall see the Son of Man
coming in ihe clouds of heaven with power and great glory ; and
He shall send his angels with a great sound of a trumpet, and
they shall gather together his elect from the four winds, from
one end of heaven to the other." Matt. xxiv. 29, 30, 31. They
who understand these words only according to the sense of the
letter, have no other idea than that all these events wUl come
to pass as they are UteraUy described, at the final period which
is called the last judgment; and therefore they imagine, not
only that the sun and moon wUl be darkened, that the stars wUl
fall from heaven, that the sign of the Lord vriU appear in
heaven, that they shaU see Him in the clouds, and angels with
From the Arcana Ccelestia.
" The consummation of the age is the last time of the church, a
4535, 10622.
* The Lord's predictions in Matt. chap. xxiv. xxv. conceming the
consummation of the age, His advent, the successive vastation of the
church, and the last judgment, are explained in the articles whicli
precede several of the chapters of Genesis, namely, chap. xxvi. xl. See
n. 3353 to 3355, 3486 to 3489, 3650 to 3655, 3751 to 3757, 3897 to
3901, 4056 to 4060, 4229 to 4231, 4332 to 4335, 4422 to 4424, 4635
to 4638, 4661 to 4664, 4807 to 4810, 4954 to 4959, 5063, to 5071.
X B

1 HEAVEN AND HELL.
Him, haring trumpets, but also — according to predictions in
other parts of Scripture — ^that the whole risible world -wUl perish,
and that afterwards a new heaven and a new earth wUl be cre
ated. This is the opinion which now prevaUs amongst the
majority vrithin the church ; but they who entertain this opinion
are not aware of the arcana which Ue concealed in the minutest
particulars of the Word; for in every part of it there is an intemal
sense, which treats, not of natural and worldly things, Uke those
contained in the literal sense, but of spiritual and celestial things.
This is the case not only as to the sense of several expressions
taken together, but also as to every particidar expression;" for
the Word is written by pure correspondences,'* in order that
every particular expression may contain an intemal sense. The
quaUty of that sense is plainly she-wn. in what has been said con
ceming it in the Arcana Ccelestia, a summary of which may be
seen in the exphcation conceming the White Horse mentioned
in the Apocalypse. The Lord's words in the passage above
quoted are to be understood according to that sense. By the
sun, which shaU be darkened, is signified the Lord as to love ;"
by the moon, the Lord as to faith ;•'' by the stars, the knowledges
of good and truth, or of love and faith ;" by the sign of the Son
of man in heaven, the manifestation of Dirine 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 glm-y, His presence in the
Word, and revelation thence;' by clouds, the literal sense of
the Word ;' by glory, its intemtd sense ;' and by angels with a
° In all, and each of, the things of the Word there is an internal or
spiritual sense, n. 1143, 1984, 2135, 2333, 2395, 2495, 4442, 9048,
9063, 9086.
^ The Word ia written by pure correspondences, and hence all,
and each of, the things therein signify spiritual things, n. 1404, 1408.
1409, 1540, 1619, 1659, 1709, 1783, 2900, 9086.
* The sun, in the Word, signifies the Lord as to love, and thence
love to the Lord, n. 1529, 1837, 2441, 2495, 4060, 4696, (4996),
7083, 10809.
f The moon, in the Word, signifies the Lord as to faith, and thence
faith in the Lord, n. 1529, 1530, 2495, 4060, 4696, 7083.
s Stars, in the Word, signify the knowledges of good and of truth,
n. 2495, 2849, 4697.
* Tribes signify all truths and goods in the complex, and thus all
things of faith and of love, n. 3858, 3926, 4060, 6335.
* The coming of the Lord is His presence in the Word, and reve
lation, n. 3900, 4060.
* Clouds, in the Word, signify the Word in the letter, or the sense
of it. letter, n. 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430.
10551, 10574.
' Glory, in the Word, signifies divine truth as it is in heaven, and
2

HEAVEN AND HELL. 1, 2
great sound of a trumpet, the revelations of heaven, from which
comes Divine Truth." Hence it is evident that the meaning of
these words of the Lord is, that in the end of the church, when
no love and, consequently, when no faith remains, the Lord wUl
open the Word as to its intemal sense, and reveal the arcana of
heaven. The arcana which are revealed in the following pages,
are conceming heaven and heU, and also conceming the life
after death. The man of the church at this day has scarcely
any knowledge concerning heaven and hell, or concerning his
life after death, although they all stand plainly described in the
Word; indeed, many who are born vrithin the church deny
these things, and say in their hearts, "Who has ever come
thence to tell us?" Lest, therefore, such a negative principle,
which prevails especiaUy amongst those who have acquired much
worldly wisdom, should also infect and corrupt the simple in
heart, and the simple in faith, it has been permitted me for
thirteen years to associate with angels, and to converse with
them as one man with another ; and to see the things which are
in the heavens, as weU as those which are in the hells ; and to
describe them from experience, in the hope that ignorance may
be enlightened, and incredulity dissipated. Such an immediate
revelation is now made, because this is what is meant by the
coming of the Lord.

THAT THE LORD IS THE GOD OF HEAVEN,
2. It is necessary, first, to know who the God of heaven
is, since aU other things depend on this. In the universal
heaven, no other God is acknowledged but the Lord alone.
It is there said, as he himself taught that He is one with the
Father .- that the Father is in Him, and He in the Father ; that
whosoever seeth Him seeth the Father; and that every thing
which is holy proceedeth from Him, John x. 30, 38; chap. xiv.
10, 11 ; chap. xri. 13, 14, 15. I have frequently conversed with
angels on this subject, and they have constantly said that in
heaven they cannot distinguish the Divine into three, because
they know and perceive that the Dirine is One, and that it is One
in ^e Lord. They say also that members of the church who
come from the world entertaining an idea of three Divine persons,
as it is in the internal sense of the Word, n. 4809, (5292), 5922,
8267, 8427, 9429, 10574.
"¦ A trumpet signifies divine truth in heaven, and revealed fi-om
heaven, n. 8815, 8823, 8915; the same is signified by voice, n. 6971,
9926.
3 B 2

2, 3 HEAVEN AND HELL.
cannot be admitted into heaven, because their thought wanders
from one person to another; and that it is not allowable there to
think of three and confess one," because in heaven every one
speaks from thought. Speech there is cogitative speech, or
thought speaking, and therefore they who distinguish the Dirine
into three, and conceive a separate idea of each, and do not con
centrate that idea into one in the Lord, cannot be received when
they leave this world; for in heaven there is a communication
of the thoughts of all, and therefore if any one should enter there
thinking of three and confessing one, he would be immediately
discovered and rejected. It is however to be noted, that aU
those who have not separated truth from good, or faith from
love, are instructed, in the other Ufe, and receive the heavenly
idea conceming the Lord, namely, that He is the God of the
universe; but it is othervrise -with those who have separated
faith from life, by not Uring according to the precepts of a true
faith. 3. They -within the church who denied the Lord, and ac
knowledged only the Father, and confirmed themselves in that
faith, are out of heaven ; and since no influx from heaven, where
the Lord alone is worshipped, reaches them, they aro deprived
by degrees of the faculty of thinking what is true on any sub
ject whatever, and at length they either become mutes, or talk
fooUshly, and wander in and out as they walk, hanging down
and dangling their arms as if they were deprived of all strengtii
in the joints. They who deny the Dirine of the Lord, and ac
knowledge only his Human, like the Socinians, are also out of
heaven. They are carried forwards a little towards the right, and
let down into the deep, and are thus entirely separated from all
others who come from the Christian world ; but they who pro
fess to beUeve in an inrisible Dirine, which they caU the ani
mating principle [Ens] of the universe, from which aU things
existed, and who reject faith in the Lord, are taught by experi
ence that they reaUy believe in no God ; because an inrisible
Dirine is like nature in its first principles, which is no object of
faith and love, because it is no object of thought." These have
their lot amongst those who are caUed naturaUsts. It is other
vrise vrith those who are bom out of the church, and are caUed
GentUes, of whom more vriU be said in the foUovring pages.
" Certain Christians in the other life were explored as to the idea
they had concerning the one God, and it was discovered that they
had an idea of three Gods, n. 2329, 5256, 10736, 10738, 10821. A
Divine Trinity in the Lord is acknowledged in heaven, n. 14, 15,
1729, 2005, 5256, 9303.
" A Dirine which is not perceptible by any idea, cannot be an
object of faith, n. 4733, 5110, (5633), 6982, 6996, 7004, 7211, (9267),
9359, 9972, 10067.
4

HEAVEN AND HELL. 4—7
4. All infants, of whom a third part of heaven consists, are
initiated into the acknowledgment and faith that the Lord is
their Father, and, afterwards, that He is the Lord of aU, and
therefore the God of heaven and earth. That infants grow up
in the heavens, and are perfected by knowledges, even to an-
geUc intelligence and wisdom, vrill be seen in what foUows.
5. That the Lord is the God of heaven, cannot be doubted
by the church, for He Himself taught, that all things of the
Father are His, Matt. xi. 27 ; John -s.m. 15 ; chap. xvii. 2 ; and
that He hath all power in heaven and in earth. Matt. xxvUi. 16.
He said in heaven and in earth, because He who rules heaven
rules earth also, for the one depends upon the other.? To rule
heaven and earth, signifies, to receive from Him all the good
which is of love, and all the truth which is of faith, and thus aU
intelUgence and wisdom, and thereby all happiness; in fine,
eternal life. The Lord taught this also when he said, " He
that believeth on the Son, hath everlasting life ; and he that be
lieveth not the Son, shall not see life." John iii. 36. Again : " /
am the Resurrection and the Life. He that believeth in Me,
though he were dead, yet shall he live ; and whosoever liveth and
believeth in Me shall never die." John xi. 25, 26. And, again ;
" / am the way, the truth, and the life." John xiv. 6.
6. Certain spirits, during their life in the world, professed to
believe in the Father, and had no idea of the Lord but as of an
other man. They did not beUeve, therefore, that he is the God
of heaven, and were consequently permitted to wander about,
and enquire wherever they pleased, whether there is any other
heaven than the Lord's. They sought for several days, but
found none. These were of that class of persons who make the
happiness of heaven to consist in glory and dominion, and be
cause they could not enjoy what they desired, and were told
that heaven does not consist in such things, they were indignant,
and vrished to have a heaven in which they could domineer over
others, and enjoy the glory of high station, as in the world.

THAT THE DIVINE OF THE LORD MAKES HEAVEN.
7. The angels taken coUectively are caUed heaven, because
they constitute heaven; but stiU it is the Dirine proceeding
P The universal heaven is.the Lord's, n. 2751, 7086, and He has all
power in the heavens and on earth, n. 1607, 10089, 10827. Since the
Lord rules heaven, He also rules all things which thence depend, and
thus aU things in the world, n. 2026, 2027, 4523, 4524. The Lortl
alone has the power of removing the hells, of withholding from evils,
and of keeping in good, and thus of saving, n. 10019.

r— 9 HEAVEN AND HELL.
from the Lord, which fiows-in vrith the angels, and is received by
them, which makes heaven in general and in particular. The
Dirine proceeding from the Lord, is the good of love and the
truth of faith ; so far, therefore, as they receive what is good
and true from the Lord, they are angels, and in the same pro
portion they are heaven.
8. Every one in the heavens knows, believes, and even per
ceives, that he wUls and does nothing of good from himseU",
and that he thinks and beheves nothing of truth from himself,
but from the Divine alone, and therefore from the Lord; and
that the good and truth which are from himseU", are not good
and truth, because there is no life in them from the Divine.
The angels of the inmost heaven clearly perceive, and are sen
sible of, the influx ; and they seem to themselves to be in heaven
in proportion as they receive it, because they are so far in love
and faith, in the light of intelligence and vrisdom, and thence in
heavenly joy. Since all these proceed from the Dirine of the
Lord, and the angels possess heaven in them, it is erident that
the Divine of the Lord makes heaven, and not the angels from
any thing properly their own.* Hence it is that heaven, in the
Word, is caUed the habitation of the Lord, and His throne;
and that its inhabitants are said to be in the Lord :'' but how
the Dirine proceeds from the Lord, and fills heaven, vriU be
shewn in what foUows.
9. The angels, by -virtue of their wisdom, go stUl farther, and
say, not only that every thing good and true is from the Lord,
but also the aU of Ufe ; and they confirm this by the considera
tion that nothing can exist from itself, but from something prior
to itseU; consequently that aU things exist from a First, which
they call the very Esse of the life of aU thiags ; and that they
subsist ia Uke manner — because subsistence is perpetual exist
ence — and that what is not continuaUy kept in connexion vrith
the First by intermediates, instantly perishes, and is altogether
dissipated. They also say that there is only one Fountain of
life, and that the life of man is a stream, which would in
stantly cease to flow, if it were not continuaUy suppUed from
« The angels of heaven acknowledge all good to be from the Lord,
and none from themselves; and that the Lord dwells with them in
what is His own, and not in their proprium, 9338, 10125, 10151,
10157, Therefore, by angels in the Word is meant something of the
Lord, n. 1925, 2821, 3039, 4085, 8192, 10528 ; and therefore they
are called gods, from reception of the Divine from the Lord, n. 4295,
4402, 7268, 7873, 8301, 8192. AU good which is good, aH tmth
which is truth, and consequently all peace, love, charity, and faith, are
also. from the Lord, n. 1614, 2016, 2751, 2882, 2883, 2891, 2892,
2904; and aU wisdom and intelligence, 109, 112, 121, 124.
' They who are in heaven are said to be in tke L&rd, n. 3637,
3638. 6

HEAVEN AND HELL, 9  12
that fountain ; that from the Lord — the One Fountain of life —
nothing proceeds but Dirine Good and Dirine Truth, and that
these affect every one according to reception ; thus that heaven
is in them to those who receive them in faith and Ufe, but that
they who reject or suffocate the Divine Good and Truth turn
them into heU, because they turn good into evU, the true into
the false, and therefore life into death. That the all of Ufe is
from the Lord, they also confirm by the consideration, that all
things in the universe have reference to good and truth, — the
Ufe of the vriU of man, which is the Ufe of his love, to good, and
the life of the understanding of man, which is -the Ufe of his
faith, to truth, — and since every thing good and true comes from
above, it follows that the aU of Ufe is also from above. Because
the angels believe this, they refuse aU thanks on account of the
good which they do, and are indignant and vrithdraw themselves
if any one one attributes good to them ; and they wonder how
any one can beUeve that he is vrise from himself, and that he
does good from himself. To do good for the sake of self, they
caU not good, because it is done from self; but to do good for
the sake of good, this they caU good from the Dirine, and say
that this good makes heaven, because this good is the Lord."
10. Spirits who, during their abode in the world, confirmed
themselves in the belief, that the good which they do, and the
truth which they beUeve, are from themselves, or appropriated
to them as their own, (in which beUef are all those who place
merit in their good actions, and arrogate righteousness to them
selves,) are not received into heaven. The angels avoid them
as foolish and as thieves ; as fooUsh, because they continually
look to themselves, and not to the Dirine ; and as thieves, be
cause they rob the Lord of what is His. Such persons are
opposed to the faith of heaven, -which is that the Divine of the
Lord received by the angels, makes heaven.
1 1 . They who are in heaven and in the church, are in the
Lord, and the Lord in them, as He Himself teaches where He
says, " Abide in Me, and I in you; as the branch cannot bear fruit
of itself unless it abide in the vine, no more can ye except ye abide
in Me. I am the vine, ye are the branches ; he that abideth in
Me, and I in him, the same bringeth forth much fruit ; for with
out Me ye can do nothing." John xv. 4, 5.
12. Hence it is erident that the Lord dweUs in His Own
vrith the angels of heaven, and therefore that the Lord is the
All in .-Ml of heaven, since good from the Lord is the Lord vrith
the angels, because what is from Him is Himself; and hence
good from the Lord is heaven to the angels, and not any thing
proper to themselves.
' Good from the Lord has the Lord within it, but not good from
the propnum, n, 1802, 3951, 8480.
7

13 — 13 HEAVEN AND HELL.

THAT THE DIVINE OF THE LORD IN HEAVEN IS LOVE TO HIM,
AND CHARITY TOWARDS THE NEIGHBOUR.
13. The Dirine proceeding from the Lord is caUed in hea
ven Dirine Truth, and the reason vriU appear as we proceed.
This Divine Truth flows into heaven from the Lord out of
his Dirine love, for Divine Love and Dirine Truth thence de
rived, are, comparatively, Uke the fire of the sun, and the
light proceeding from it ; love being Uke the fire of the sun, and
truth proceeding from it Uke its Ught. Fire also signifies love
from correspondence, and Ught, truth proceeding from love.'
Hence therefore the Dirine Truth which proceeds from the
Di-vine Love of the Lord, is, in its essence, Dirine Good con
joined to Dirine Truth; and because it is thus conjoined, it
ririfies aU things of heaven, as the heat of the sun conjoined
vrith Ught, fructifies all things of the earth in spring and sum
mer. It is othervrise when heat is not conjoined vrith light, and
when Ught is therefore cold, for then all things are torpid and
lifeless. The Dirine Good, which is compared to heat, is the
good of love vrith the angels ; and from the Dirine Truth, which
is compared to Ught, they receive the good of love.
14. The Dirine in Heaven, which makes heaven, is love,
because love is spiritual conjunction. Love conjoins the angels
vrith the Lord and with each other ; and their reciprocal con
junction by love, makes them aU appear in the Lord's sight as a
one. Besides, love is the very esse of life vrith every one, and
therefore Ufe flows from love both vrith angels and men. That
love is the origin of the inmost rital principle of man, must be
obrious to every one who reflects ; for he grows warm from its
presence, cold from its absence, and from its privation he dies."
It is also worthy of especial notice, that the quaUty of every
one's Ufe is the same as the quaUty of his love.
15, There are two distinct loves in heaven — ^love to the Lord,
and love towards the neighbour. Love to the Lord pervades
the inmost or third heaven, and love towards the neighbour the
second or middle heaven : each proceeds from the Lord, and
each makes heaven. The distinction between these two loves
and also the maimer in which they axe conjoined, appears in
' Fire, in the Word signifies love, either heavenly or infernal, n. 934,
4906, 5215. Sacred and celestial fire signify Divine love, and
every affection which is of that love, n. 934, 6314, 6832, and light
signifies truth proceeding from the good of love, for light in heaven is
Divine trath, n. (3395), 3485, 3636, 3643, 3993, 4302, 4413, 4415,
9548, 9684.
" Love is the fire of hfe, and life itself ia actually derived from
love, n. 4906, 5071, 6032, 6314,
8

HEAVEN AND HELL, 15  17
heaven as in clear Ught, but in the world obscurely. In heaven,
to love the Lord does not mean to love Him as to His person,
but to love the good which is from Him ; and to love good is to
vriJl and to do good from love : in like manner to love the neigh
bour does not mean to love and associate with him as to his
person, but to love truth which is from the Word ; and to love
truth is to wiU and to do it. Hence it is erident, that these two
loves are distinct like good and truth, and that they are con
joined like good with truth f but these things are hard to be
understood by men who are ignorant of the nature of love and
good, and of the true meaning of the term neighbour.!'
16. I have sometimes conversed with angels on this subject,
and they expressed their wonder that men of the church do not
know, that to love the Lord and to love the neighbour is to love
the good and the true, and to do them from the heart ; when
yet they might know that every one shews his love to another
by wUling and doing what he wills whom he loves, for this pro
duces a return of love and mutual conjunction. To love another
without doing his will produces no conjunction from reciprocal
affection, and is, indeed, not to love. The church might also
know, that the good which proceeds from the Lord is his like
ness, because He is in it ; and that they become likenesses of
Him, and are conjoined to Him, who make good and truth the
constituents of their life, by wUling and doing them. To will is
to love to do, and this the Lord teaches in the Word, where he
saysj " He that hath My commandments and keepeth them, he it
is that loveth Me, and I will love him,, and make my abode with
him," John xiv. 21 : and again, " If ye keep My command
ments, ye shall abide in My love," John xv. 10.
17. AU experience in heaven testifies that the Dirine pro
ceeding from the Lord, which affects the angels, and makes
heaven, is love ; for all there are forms of love and charity :
their beauty is ineffable, and love beams forth from their coun
tenances, their speech, and the minutest things of their Ufe;"
for from every angel and from every spirit also, proceed spiritual
spheres of Ufe wluch surrotmd them, and by which the quality
^ To love the Lord and the neighbour is to live according to the
Lord's commandments, n. 10143, 10153, 10310, 10578, 10648.
y To love the neighbour is not to love the person, but to love that
whieh appertains to him, and which constitutes him, thus truth and
good, n. 5028, 10336. 'They who love the person, and not what ap
pertains to another, and constitutes him, love alike what is evil and
what is good, n. 3820. Charity consists in willing truths, and in
being affected by truths for the sake of truths, n. 3876, 3877 ; and
charity towards the neighbour is to do what is good, just, and right,
in every work, and in every employment, n. 8120, 8121, 8122.
2 The angels are forms of love and charity, n. 3804, 4735, 479
4985, 5199, 5530, 9879, 10177.
9

17, 17 HEAVEN AND HELL.
of the affections of their love is sometimes known at a consider
able distance. These spheres flow from the life of the affection,
and thence of the thought, or from the life of the love and thence
of the faith of every one. Those which go forth from the angels
are so full of love, that they affect the inmost life of all with
whom they are present. I have sometimes perceived them, and
have been so affected myself" That love is the principle from
which angels derive their life, is also manifest, because every one
in the other life tums himself according to his love. They who
are in love to the Lord and their neighbour, turn themselves
constantly towards the Lord ; but they who are in the love of self,
turn themselves constantly backwards from the Lord in every
movement of the body ; for, in the other life, spaces are according
to the states of the interiors of those who dweU there, and also
the quarters, which are not fixed there as they are in the world,
but are determined according to the aspect [or direction] of the
faces of the inhabitants. Nevertheless it is not to be understood
that the angels turn themselves to the Lord, for the Lord turns
them to Himself who love to do the things which are from Him ;*
but more wiU be said on this subject when we come to treat of
the quarters in the other Ufe.
18. The Divine of the Lord in the heavens is love, because
love is the receptacle of aU things in heaven, which are peace,
inteUigence, vrisdom, and happiness ; for love receives all things,
even the most minute, which are in agreement -with itself; it
desires them, inquires after them, and readUy imbibes them,
because it is -wiUing to be continuaUy enriched and perfected."
Man is aware of this, for his love as it were inspects and draws
from his memory aU things which are in agreement vrith it, and
coUects and arranges them in itself, and under itself, — in itself,
that they may be its own, and under itself that they may be
subserrient to it ; but aU other things which are not in agree
ment, it rejects and exterminates. That every faculty for re
ceiving truths congenial to itself, and the desire of conjoining
them to itself, are inherent in love, is manifest also from those
who are taken up into heaven ; for although they may have been
" A spiritual sphere, which is a sphere of life, flows forth and dif
fuses itself from every man, spirit, and angel, and encompasses him, n.
4464, 5179, 7454, 8630. This sphere flows from the life of the affec
tions and thence of the thoughts, n. 2489, 4464, 6206.
* Spirits and angels turn themselves constantly to (lieir loves, and
they who are in the heavens turn constantlv to the liOrd, n. 10130,
10189, 10420, 10702. The quarters in the other hfe arc according to
the aspect of the face, and are thence determined, otherwise than in
the world, n. 10130, 10189, 10420, 10702.
• In love there are innumerable things, for love takes to itself all
things which are in agreement with itselt, n. 2500, 2572, 3078, 3189,
632.S, 7490, 7750.
10

HEAVEN AND HELL. 18  20
simple in the world, they come into angelic w-isdom, and into
the happinesses of heaven, when amongst the angels; because
they loved the good and the true for their own sake, and im
planted them in their Uves, and thus became capable of receiring
heaven vrith aU its ineffable perfections ; but they who are in
the love of self and the world, are not capable of receiring hea
venly things; for they hold them in aversion, reject them, and
flee away at their flrst touch and influx, and associate themselves
vrith those in heU who are in loves simUar to thefr own. Certain
spirits, who doubted that such a faculty was inherent in heavenly
love, and who desired to know the truth, were therefore let into
a state of heavenly love, — their opposing principles being tempo-
rarUy removed, — and were brought forward some distance where
there was an angeUc heaven, and thence they told me, that they
perceived a more interior happiness than could be expressed in
words, lamenting greatly that they must return to their former
state. Others also were 'elevated into heaven, and in proportion
to their more interior, or higher, elevation, they entered into
intelligence and vrisdom, so as to be enabled to perceive things
which were incomprehensible to them before. Hence it is eri
dent, that love proceeding from the Lord, is the receptacle of
heaven and of aU things in heaven.
19. That love to the Lord and neighbourly love comprehend
in them aU Dirine truths, is erident from the Lord's own words
conceming those two loves, " Thou shalt love the Lord ttiy God
with all thy heart, and with all thy soul, and with all thy mind.
This is the first and great commandment ; and the second is like
unto it, rhou shalt love thy neighbour as thyself. On these two
commandments hang all the law and the prophets," Matt. xxii.
37 — 40. The law and the prophets are the whole Word, and
therefore aU Dirine truth.

THAT HEAVEN IS DISTINGUISHED INTO TWO KINGDOMS.
20. In heaven there are infinite vaneties, no society nor any
indiridual angel being exactly Uke another f but the whole is
distinguished in a general, in a specific, and in a particular man-
"* Variety is infinite, and one thing is never the same as another,
n. 7236, 9002. In the heavens there is infinite variety, n. 684,
690, 3744, 5598, 7236 ; and those varieties are varieties of good, n.
3744, 4005, 7236, 7833, 7836, 9002 ; and thus aU the societies in the
heavens, and every angel in a society, are distinct from each other, n.
690, 3241, 3519, 3804, 3986, 4067, 4149, 4263, 7236, 7833, 7836;
but still all make a on? bv love fi-om -the Lord, n. 457, 3986.
II

20 — 25 HEAVEN AND HELIi.
ner. In general, it is distinguished into two Idngdoms ; speci
fically, into three heavens ; and in particiUar, into innumerable
societies. We shaU treat of each in their order.
The general distinctions are caUed kingdoms, because heaven
is caUed the kingdom of God.
21. Some angels receive the Divine proceeding from the
Lord more, and others less, interiorly. They who receive it
more interiorly are caUed celestial angels, and they who receive
it less interiorly are called spiritual angels ; and hence it is that
heaven is distinginshed into two kingdoms, the Celestial King
dom and the Spititual Kingdom.*
22. The angels who constitute the celestial kingdom receive
the Dirine of the Lord more interiorly, and are therefore caUed
interior, and also superior angels; and consequently the heavens
which they constitute are caUed interior and superior heavens.-'
They are eaUed superior and inferior, because things interior
and exterior respectively are so caUed.*
23. The love in which they are who constitute the celestial
kingdom, is called celestial love ; and the love in which they
are who constitute the spiritual kingdom, is called spiritiial love.
Celestial love is love to the Lord, and spiritual love is charity
towards the neighbour. AH good is of love, for what any one
loves, is to him a good, therefore also the good of one kingdom
is caUed celestial, and the good of the other spiritual. Hence
it is erident that these two kingdoms are distinguished Uke the
good of love to the Lord, and the good of charity towards the
neighbour ;* and since the good of love is interior good, and the
love of the Lord is interior love, therefore the celestial angels
are interior angels, and are caUed superior.
24. The celestial kingdom is also caUed the priestly kingdom
of the Lord, and in the Word His habitation ; and the spiritual
kingdom is caUed His regal kingdom, and in the Word His
throne. The Lord was called Jesus in the world from the
Dirine-celestial, and Christ from the Divine-spiritual.
25. The angels in the Lord's celestial kingdom greatly excel
' The universal heaven is distinguished into two kingdoms, the
celestial kingdom and the spiritual kingdom, n. 3887, 4138. The
angels of the celestial kingdom receive the Divine of the Lord in the will-
part, and therefore more interiorly than the spiritual angels, who receive
it in the intellectual part, n. 5113, 6367, 8521, 9936, 9995, 10124.
.f The heavens which constitute the celestial kingdom are called
superior, and those which constitute the spiritual kingdom are called
inferior, n. 10068.
0 Interior things are called superior, and superior things signify
interior, n. 2148, 3084, 4599, 5146, 8325.
* The good of the celestial kingdom is the good of love to the
Lord, and the good of the spiritual kingdom is the good of charity
towiu-ds the neighbour, n. 3691, 6435, 9468, 9680, 9683, 9780,
12

HEAVEN AND HELL. 25, 26
the angels of His spiritual kingdom m wisdom and glory, because
they receive the Divine of the Lord more interiorly ; for they are
in love to Him, and are therefore nearer and more closely con
joined to Him.' This is the character of the celestial angels,
because they receive divine truths immediately in the life, and
not, like the spiritual, in prerious memory and thought; so
that they have them inscribed on their hearts; they perceive
them, and as it were see them in themselves, nor do they ever
reason concerning them whether they are truths or not.* They
are like those described in Jeremiah : " / will put My law in
their inward parts, and write it in their hearts. They shall teach
no more every man his neighbour, and every man his brother,
saying. Know the Lord. For they shall all know Me from the
least unto the greatest," xxxi. 33, 34 : and they are called in
Isaiah, " The taught of Jehovah," liv. 13. That they who are
taught of Jehovah are they who are taught of .the Lord, He
Himself teaches in John, chap. vi. 45, 46.
26. It was observed that the celestial angels possess wisdom
and glory above the rest, because they receive Divine truths
immediately in the life ; for as soon as they hear them they will
and do them, instead of storing them up in the memory, and
afterwards thinking whether they are truths or not. AU who
are of such a character know instantly, by influx from the Lord,
whether the truth which they hear is truth ; for the Lord flows-in
into the will of man immediately, but He fiows into his thought
mediately through his wiU; or, what is the same thing, the
Lord flows-in immediately into good, and mediately through
good into truth ;' for that is called good which is of the wiU and
thence of action, but that is called truth which is of the memory
and thence of thought. All truth indeed is turned into good,
and implanted in the love, as soon as it enters the vriU ; but so
long as truth is in the memory and thence in the thought, it
does not become good, nor does it Uve, nor is it appropriated
to man ; for man is man from wUl and thence from understand
ing, and not from understanding separate from wUl."
* The celestial angels are immensely wiser than the spiritual an
gels, n. 2718, 9995. What is the distinction hetween the celestial
angels and the spiritual angels, n. 2088, 2669, 2708, 2715, 3235,
3240, 4788, 7068, 8521, 9277, 10295.
* The celestial angels do not reason concerning the truths of faith,
because they percfcive them in themselves ; but the spiritual angels
reason concerning them whether it is so or not so, n. 202, 337, 597,
607, 784, 1121, 1348, (1398), 1919, 3246, 4448, 7680, 7877, 8780,
9277, 10786.
' The Lord's influx is into good, and by good into truth, and not
vice versa : thus into the -will, and by it into the understanding, and
not vice versa, n. 5482, 5649, 6027, 8685, 8701, 10153.
" The will of man is the very esse of his life, and is the receptacle
13

27 — 30 HEAVEN AND HELL.
27. Such being the distinction between the angels of the
celestial kingdom and those of the spiritual kingdom, they do
not dweU together, nor associate with each other ; but there is
communication between them by intermediate angeUc societies,
which are caUed celestial-spiritual, and through them the celes
tial kingdom flows into the spiritual." Hence it is, that although
heaven is dirided into two langdoms, they stUl make one, for
the Lord always prorides intermediate angels, by whom com
munication and conjunction are effected.
28. Since the angels of both kingdoms are treated of at large
in the course of this work, it is needless to be more particular
here.

THAT THERE ARE THREE HEAVENS.
29. There are three heavens, perfectly distinct from each
other ; the inmost or third, the middle or second, and the ulti
mate or first heaven. They foUow in order, and are mutually
related like the supreme part of man, which is caUed the head,
his middle part, which is the body, and his lowest part, which
is the feet ; and Uke the upper, middle, and lowest stories of a
house. The Dirine which proceeds and descends from the Lord
is in similar order ; and hence, from the necessity of order, hea
ven is threefold.
30. The interiors of man, which are of his inteUectual mind
[mens'l, and of his natural mind [animus^, are also in the same
of the good of love ; and the understanding is the existere of life thence
derived, and is the receptacle of the truth and good of faith, n. 3619,
5002, 9282 : thus the life of the will is the principal life of man, and
the life of the understanding proceeds from it, n. 585, 590, 3619,
7342, 8885, 9282, 10076, 10109, 10110. Those things become prin
ciples of life, and are appropriated to man, which are received by the
wiU, n. 3161, 9386, 9393 ; for man is man by virtue of his will and
thence of his understanding, n. 8911, 9069, 9071, 10076, 10109,
10110. Every one is loved and valued by others who possesses a sound
vrill and understanding, and they are rejected and held in Ught esti
mation who understand weU, but do not wiU accordingly, n. (8911),
(10076). After death a man remains such as his will is, and his un
derstanding thence derived ; but the things of the understanding, which
are not at the same time things of the wiU, vanish, because they are
not in the man, n. 9069, 9071, 9282, 9386, 10153.
" There is communication and conjunction between the two king
doms by means of angelic societies, which are called celestial-spi
ritual, n. 4047, 6435, 8787, 8802. Conceming the influx of the Lord
tliroufjh the celestial kingdom into the spiritual, n. 3969, 6366.
14

HEAVEN AND HLLL. 30—32
order, and consist of an inmost, a middle, and an ultimate ; for
at the creation of man, all things of Divine Order were coUated
into him, so that he was made Dirine Order in form, and thence
a heaven in miniature." On this account man communicates
with the heavens, as to his interiors, and becomes an angel after
death, dweUing amongst those of the inmost, the middle, or the
lowest heaven, according to his reception of Dirine good and
truth from the Lord, during his life in the world.
31. The Dirine which flows-in from the Lord, and is received
in the third or inmost heaven, is caUed celestial, and consequently
the angels there are called celestial angels. The Dirine which
flows-in from the Lord, and is received in the second or middle
heaven, is caUed spiritual, and hence the angels there are caUed
spiritual angels ; and the Dirine which flows-in from the Lord,
and is received in the ultimate or first heaven, is caUed natural :
but since the natural of that heaven is not like the natural of
the world — for it has a spiritual and celestial within it — there
fore that heaven is caUed spiritual and celestial-natural, and the
angels there, spiritual and celestial-natural angels.? They are
called spiritual-natural -who receive influx from the second or
middle heaven, which is the spiritual heaven ; and they are
caUed celestial-natural who receive influx from the third or
inmost heaven, which is the celestial heaven. The spiritual-
natural angels and the celestial-natural are distinct from each
other, but stUl they constitute one heaven, because they are in
one degree.
32. There is in every heaven an Internal and an External,
They who are in the internal, are caUed intemal angels ; and
they who are in the external, are called external angels. The
external and internal in the heavens, or in every heaven, are like
° All things of Divine Order were collated into man, and he is
from creation Divine Order in form, n. 4219, 4222, 4223, 4523, 4524,
5114, (5368), 6013, 6057, 6605, 6626, 9706, 10156, 10472. In man
the internal was formed after the image of heavren, and his external
after the image of the world, and on this account he was called b;' the
ancients a microcosm, n. 4523, 5368, 6013, 6057j 9279, 9706, 10156,
10472. Thus man from creation, as to his interiors, is heaven in its
least form, after the image of the greatest ; and so also is the marr who
is created anew, or regenerated by the Lord, n. 911, 1900, 1928, 3624
to 3631, 3634, 3884, 4041, 4279, 4523, 4524, 4625, 6013, 6057,
9279, 9632.
P There are three heavens, the inmost the middle, and the ultimate ;
or the third, the second, and the first, n. 684, 9594, 10270 ; and the
goods in each heaven foUow also in a threefold order, n. 4938, 4939,
9992, 10005, 10017. The good ofthe inmost or third heaven is called
celestial ; the good of the middle or sn»,ond heaven spiritual ; and the
good of the ultimate or first heaven spiritual-natural, n. 4279, 4286,
4938, 4939, 9992, 10005, 10017, 10068.
15

32 — 34 HEAVEN AND HELL.
the voluntary and its intellectual with man ; the internal being
as the voluntary, and the external as its inteUectual. Every
thing of the will has its intellectual, for one does not exist
without the other, the will being comparatively as flame, and
its inteUectual as the light thence derived.
33. It is worthy of especial notice, that the interiors of the
angels determine the heaven in which they are ; for the more
their interiors are open to the Lord, the more interior is the
heaven in which they dwell. There are three degrees of the
interiors with every one, whether angel, spirit, or man. They
with whom the third degree is open, are in the inmost heaven ;
they with whom the second degree is open, are in the middle
heaven ; and they vrith whom only the first degree is open, are
in the lowest heaven. The interiors are opened by the reception
of Dirine Good and Divine Truth. They who are affected with
Divine Truths, and admit them immediately into the life, that
is, into the wUl, and thence into act, — are in the inmost or third
heaven, and are in that heaven according to their reception of
good from the affection of truth; but they who do not admit
Divine Truths immediately into the will, but into the memory,
and from the memory into the understanding, and thence wiU
and do them, are in the middle or second heaven ; whilst they
who Uve according to the rules of morality, and beUeve in a
Diviue Being, without any particular concern about being in
structed, are in the lowest, or first, heaven.* Hence it is evi
dent, that the states of the interiors make heaven, and that
heaven is vrithin us, and not out of us, as the Lord also teaches,
where He says, " The kingdom of God cometh not with observa
tion ; neither shall they say, Lo here t or, Lo there 1 for, behold,
ihe kingdom of God is within you," Luke xvii. 20, 21.
34. AU perfection increases towards the interiors, and de
creases towards the exteriors, because interior things are nearer
to the Dirine, and in themselves purer ; but exterior things are
more remote from the Divine, and. in themselves grosser.'' An
geUc perfection consists in intelligence, vrisdom, love, and every
i There are as many degrees of life in man as there are heavens,
and they are opened after death according to his hfe, n. 3747, 9594 ;
for heaven is in man, n. 3884. Consequently, he who receives heaven
in himself during his hfe in the world, goes to heaven after death, n.
10717. ' Interior things are more perfect, because nearer to the Dirine,
n. 3405, 5146, 5147 ; for in the internal there are a thousand and a
thousand things, which appear in the external as one general thing,
n. 5707 ; and in proportion as man is elevated from external things
towards interior, he comes into light, and thus into intelligence ; and
this elevation is like passing out of a mist into a clear atmosphere,
n. 4598, 6183, 6313.
16

HEAVEN AND HELL. 34~37
good, and thence in happiness, but not in happiness vrithout
them ; for without them happiness is external, and not intemal.
Since the interiors of the angels of the inmost heaven are open
in the third degree, their perfection immensely exceeds the per
fection of the angels in the middle heaven, whose interiors are
open in the second degree ; and in like manner the perfection
of the angels of the middle heaven exceeds the perfection of the
angels of the lowest heaven.
35. In consequence of this difference, an angel of one heaven
cannot enter -in to the angels of another heaven ; in other words,
no one can ascend from an inferior heaven, nor descend from
a superior heaven ; for whoever ascends from an inferior to a
superior heaven is seized vrith painful anxiety, nor can he see
those who dweU there, and stUl less can he converse -with them ;
whUe he who descends from a superior to an inferior heaven, is
deprived of his -wisdom, stammers in his speech, and is fUled with
despair. Some angels of the lowest heaven, who were not as
yet instructed that heaven consists in the interiors of the angels,
beUeved that they should come into superior heavenly happiness
if they were introduced into a heaven of superior angels, and
therefore they were permitted to enter; but when they were
there they saw no one, notvrithstanding their searching about,
and although a great multitude was present ; for the interiors of
the strangers were not opened in the same degree as the interiors
of the angels who inhabited that heaven, and consequently neithei
was their sight. In a short time after their entrance they were
seized vrith anguish of heart so intense, that they scarcely knew
whether they were aUve or not ; and therefore they speedUy
returned to the heaven from which they came, rejoicing that
they were retumed again to their o-wn [associates], and pro
mising that they wotdd no longer desire higher things than were
in agreement with their Ufe. I have also seen angels let down from
a superior heaven, and so entirely deprived of their vrisdom in
consequence, as not to know the quaUty of their own heaven; but
it is otherwise when the Lord, as is frequently the case, elevates
any angels from an inferior heaven iato a superior one, that
they may see its glory ; fop then they are preriously prepared,
and encompassed vrith iatermediate angels, by whom communi
cation is effected. Hence it is erident, that the three heavens
are most distinct from each other.
36. They who are in the same heaven are capable of conso-
ciating vrith every one there, and the deUghts of their consocia
tion are according to the affinities of good in which they are ;
but of this more wUl be said shortly.
37. Although the heavens are so distinct, that the angels of
one heaven cannot associate with the angels of another, stUl the
Lord conjoins them aU by immediate and mediate influx ; by
immediate influx from Himself into aU the heavens, and bj
17 c

37, 38 HEAVEN AND HELL.
mediate influx from one heaven into another;' and thus He
accomplishes His purpose, that the three heavens may be a
one ; that all may be in connection from first to last, and that
nothing may be unconnected ; for whatever is not connected by
intermediates with The First, cannot subsist, but is dissipated
and faUs to nothing.*
38. They who are unacquainted with the nature of Divine
order as to degrees, cannot comprehend in what manner the
heavens are distinct, nor even what is meant by the internal and
external man. The generality of mankind have no other idea
concerning things interior and exterior, or conceming things
superior and inferior, than as of something continuous, or co
hering by continuity from what is purer to what is grosser:
whereas things interior and exterior are not continuous with each
other, but discrete. Degrees are of two kinds, continuous and
not continuous. Continuous degrees are as the degrees of the
decrease of light proceeding from flame untU it is lost in obscurity;
or as the degrees of the decrease of vision from things which are
in light to those which are in shade ; or as the degrees of the
purity of the atmosphere from its base to its summit. These
degrees are determined by distances ; whereas degrees not con
tinuous, but discrete, differ from each other like what is prior
and what is posterior ; like cause and effect, and like that which
produces and what is produced. An attentive observer wUl
discover that in aU created things whatsoever, and in every
part of them, such degrees of production and composition exist,
so that from one, another is produced, and from that a third,
and so on. They who do not acquire a perception of these
degrees, can by no means understand the distinctions of the
heavens, nor the distinctions of the interior and exterior facul
ties of man ; nor the distinction between the spiritual world and
the natural world ; nor the distinction between the spirit of man
and his body; nor, consequently, what correspondences and
representations are, nor whence they are; nor what is the nature
of Influx. Sensual men do not apprehend these distinctions,
for they make all increase and decrease, even with respect to
discrete degrees, to be continuous ; and hence they are unable
to conceive of what is spiritual in any other way than as of some-
' Influx fi-om the Lord is immediate from Himself, and also me
diate through one heaven into another ; and the Lord's influx into the
interiors of man is in similar order, n. 6063, 6307, 6472, 9682, 9683.
Concerning the immediate influx of the Divine from the Lord, n. 6058,
6474 to 6478, 8717, 8728. Concerning mediate influx through the
spiritual world into the natural world, n. 6982, 6985, 6996.
' AU things exist from things prior to themselves, thus fi:om the
First, and in Uke manner they subsist, — because subsistence is per
petual existence, — and therefore there is nothing unconnected, n. 3626
to 3628, 3648, 4523, 4524, 6040, 6056.
18

HEAVEN AND HELL. 38 — 41
thing more purely natural. On this account also they are vrith
out, and far removed from inteUigence."
39. It is allowed, in conclusion, to relate a certain arcanum
conceming the angels of the three heavens, which never before
entered the human mind, because no one has hitherto under
stood the nature of degrees. In every angel, and also in every
man, there is an inmost o" supreme degree, or an inmost and
supreme somewhat, into which the Divine of the Lord first
or proximately flows, and from which it arranges aU other in
terior things which succeed according to the degrees of order.
This inmost or supreme [degree] may be called the Lord's
entrance to angels and men, and also His especial dwelling
place in them. By virtue of this inmost or supreme [de
gree] man is man, and is distinguished from brute animals,
which do not possess it ; and hence it is that man is capable,
as to aU the interiors of his rational and natural minds, of
being elevated by the Lord to Himself; that he may believe
in Him, love Him, and thus see Him ; and that he is able
to receive intelligence and wisdom, and to speak from reason.
Hence also he lives for ever ; but the arrangements and pro
visions which are made by the Lord in this inmost [degree],
do not flow openly into the perception of any angel, because
they are above his thought, and exceed his wisdom.
40. These are general truths respecting the three heavens,
but in what follows we shaU speak of each heaven in particular.

THAT THE HEAVENS CONSIST OF INNUMERABLE SOCIETIES.
«*
41. The angels of each heaven are not together in one
place, but are distinguished into societies greater or less accord
ing to the differences of the good of love and faith in which they
are. They who are in simUar good form one society. There is
an infinite variety of good in the heavens, and the quaUty of
every angel is determined by his own good."^
" Things interior and exterior are not continuous, but distinct
ahd discreet according to degrees, and each degree has a distinct ter
mination, n. 3691, 5145, 5114, 8603, 10099 ; for one thing is formed
from another, and the things which are so formed are not purer and
grosser by continuity, n. 6326, 6465. They who cannot perceive the
distinction of things interior and exterior, according to such degrees,
cannot comprehend the intemal and external man, nor the interior and
exterior heavens, n. 5146, 6465, 10099, 10181.
^ Variety is infinite, and in no instance is one thing the same aa
19 2 c

42  45 HEAVEN AND HELL.
42, The angeUc societies in heaven are also distant from one
another, according to the general and specific differences of their
goods ; for distances in the spiritual world originate solely in
differences of the state of the interiors, and, consequently, in the
neavens, from differences in the states of love. Angels are far
apart who differ much, and they are near who differ Uttle, for
simUitude brings them together.*
43. All in one society are distinctly arranged according to
the same law. They who are more perfect, that is, who excel
in good, and therefore in love, vrisdom, and intelUgence, are in
the middle ; and they who excel less, are round about, and are
distant according to the degree in which their perfection dimi
nishes. This arrangement may be compared to light decreasing
from its centre to its circumference. They who are in the
middle are in the greatest Ught, and they who are towards the
circumference are in less and less.
44. Angels who are in similar good are, as it were, spon
taneously consociated ; for with their like they are as with their
own [relations or friends], or at home, but vrith others as with
strangers, and abroad. When they are vrith their Uke, they
are also in their freedom, and thence in the full delight of their
life. 45. Hence it is erident that all in the heavens are consoci
ated by good, and distinguished according to its quality : never
theless, it is the Lord, the source of aU good, who thus arranges
angeUc consociations, and not the angels themselves. He leads
them, conjoins them, arranges them, and keeps them in freedom,
so far as they are in good ; and thus He preserves every one in
the Ufe of his own love, faith, intelUgence, and vrisdom, and
thence in happiaess.^ i
another, n. 7236, 9002. Consequently there is an infinite variety in
the heavens, n. 684, 690, 3744, 5598, 7236; and those varieties
are varieties of good, n. 3744, 4005, 7236, 7833, 7836, 9002 ; which
exist hy means of the multiplicity of truths fi-om which every one has
good, n. 3470, 3804, 4149, 6917, 7236. Hence aU the societies in
the heavens, and every angel in each society, are distinct from each
other, n. 690, 3241, 3519, 3804, 3986, 4067, 4149, 4263, 7236,
7833, 7836 ; but stiU they aU act in unity by love from the Lord,
n. 457, 3986.
» AU the societies of heaven have a fixed position according to the
ilifferences of their state of life, and thus according to the differences
if their love and faith, n. 1274, 3638, 3639. WonderfiU things m the
other Ufe, or in the spiritual world, concerning distance, situation,
place, space, and time, n. 1273 to 1277.
'' AU freedom is of love and affection, because what a man loves, that
he does fi:eely, n. 2870, 3158, 8987, 8990, 9585, 9591 ; and since
freedom is of the love, it is also the life of every one, and its deUght,
n. 2873 ; for nothing appears to be a man's own but what is from
20

HEAVEN AND HELL. 46 — 48
46. All who are ia similar good, kaow each other, just as
mea in the world know their kindred, relations, and friends,
although they never saw them before ; because there are no kin
dreds, relationships, and friendships in the other Ufe but what
are spiritual, that is, but what are of love and faith." It has
been permitted me to see this sometimes when withdrawn from
the body, and present in spirit amongst the angels; and then
some of them seemed as if they had been known to me from
infancy, but others seemed altogether unknown to me : they
who seemed known to me from infancy were in a state simUar
to the state of my spirit, but they who were unknown, were in
a dissimilar state.
47. There is a general similarity of countenance among the
angels who form one society, but they differ indiridually. The
nature of a general likeness which admits of variations in each
indiridual, may in some measure be understood from examples
in the world; it is well known that every race of people have
some common resemblance in the face and eyes, by which they
are known and distinguished from others ; and still more one
family from another; but this is more perfectly the case in
the heavens, because there aU the interior affections appear
and shine forth from the face ; for the face in heaven is the ex
ternal and representative form of those affections. A counte
nance not corresponding with the affections cannot exist in
heaven. It has also been shewn me in what manner the general
resemblance is particularly varied in the indiriduals of one
society. There appeared to me a face like that of an angel,
which was varied according to the affections of good and truth,
as they exist vrith those who are in one society ; and those varia
tions continued a long time, and I observed that the same
general countenance continued as the common plane, and that
the rest of the faces were only derivations and propagations from
it. By means of this face also were shewn to me the affections
of the whole society, according to which the faces of all the
individuals of the society are varied ; for, as just observed, the
faces of angels are the forms of their interiors, and thus oftheir
affections, which are of love and faith,
48. On this account it is, that an angel who excels iu
wisdom sees the quality of another instantly from his face;
for no one in heaven can conceal his interiors under an as
sumed countenance, and it is absolutely impossible for him to lie
freedom, n. 2880. To be led of the Lord is essential liberty, because
it is to be led by the love of good and truth, n. 892, 905, 2872, 2886,
2890, 2891, 2892, 9586 to 9591.
" All proximities, relationships, affinities, and as it were consan
guinities, in heaven, are from good, and according to its agreements
and differences, n. 685, 917, 1394, 2739, 3612, 3815, 4121.
21

48 — 50 HEAVEN AND HELL.
and deceive by cunning and hypocrisy. It sometimes happens
that hypocrites insinuate themselves into societies, haring learned
to conceal their interiors, and to compose their exteriors so as
to appear in the form of the good in which the members of the
society are, and thus to feign themselves angels of light; but
they cannot remain there long, for they begin to feel interior
anguish, to be tortured, to grow black in the face, and to be
come as it were half dead, in consequence of the contrariety of
the life which flows-in and operates [upon them] ; so that they
quickly cast themselves down into the hell inhabited by their
Uke, and no longer desire to ascend. These are they who are
meant by the man found amongst the guests, who had not
on a wedding garment, and was cast into outer darkness. Matt.
xxii. II, and following verses.
49. All the societies of heaven communicate with each other,
though not by open intercourse, for few depart out of their own
society into another ; because to go out from their own society is
Uke going out of themselves, or out of their own life, and passing
into another which is not so agreeable : nevertheless all com
municate by an extension of the sphere which proceeds from the
life of every one. The sphere of the life is the sphere of the
affections which are of love and faith. This sphere diflnises itself
far and wide into the surrounding societies, its extent increasing
as the affections are more interior and perfect,* and therefore the
angels are intelligent and wise in proportion to this extension.
They who are in the inmost heaven, and in the midst of it, dif
fuse their sphere through the universal heaven, and hence there
is a communication of all heaven with every one, and of every
one with aU ;" but this diffusion wUl be treated of more fully when
we speak of the heavenly form according to which the angelic
societies are arranged, and also where we treat of the wisdom
and intelligence of the angels ; for all diffusion of the affections
and thoughts proceeds according to that form.
50. It was said above, that there are larger and smaller
societies in the heavens ; the larger consist of myriads of angels,
the smaller of some thousands, and the least of some hundreds.
There are some angels also who Uve separately, as it were in
separate houses and famUies, but although they live so dispersed,
they are stiU arranged in order like those who are in societies,
'' A spiritual sphere, which is a sphere of life, flows forth from
every man, spirit, and angel, and encompasses him, n. 4464, 5179,
7454, 8630. It flows forth from the Ufe oftheir affection and thought,
n. 2489, 4464, 6206 ; and those spheres extend themselves far into
angehc societies according to the quality and quantity of good, n,
6603, 8063, 8794, 8797.
' In the heavens there is a communication of aU goods, for heavenly
love communicates aU its own to another, n. 549, 550, 1390, 1391,
1392, 10130, 10723.
22

HEAVEN AND HELL. 50  52
the wiser being in the middle, and the more simple in the boun
daries. These are more immediately under the Dirine riew and
guidance, and are the best of angels.

THAT EVERY SOCIETY IS HEAVEN IN A LESS FORM, AND
EVERY ANGEL IS HEAVEN IN THE LEAST FORM.
51. Every society is heaven in a less form, and every angel
is heaven in the least form, because the good of love and faith
make heaven, and that good is in every soeiety of heaven, and
in every angel of every society. It is of no consequence that
this good is everywhere different and various, for stUl it is the
good of heaven, and its varieties only cause the quality of hea
ven to vary correspondently. It is therefore said, when any
one is elevated into any society of heaven, that he is "gone to
heaven ,-" and of its inhabitants, that they are in heaven, and
every one in his own heaven. This is known to aU who are in
the other life, and therefore they who stand vrithout or beneath
heaven, and look from a distance at the abodes of angelic socie
ties, say that heaven is here, or there. The case may be com
pared vrith that of lords, officers, and attendants, in one royal
palace or court, who, although they Uve separately in their re
spective apartments or chambers, one above and another below,
are still aU in one palace or court, ready to serve the king in
their several capacities. This vriU illustrate the meaning of the
Lord's words, " In My Father's house are many mansions," John
xiv. 2 ; and explain what is meant by the habitations of heaven,
and by the heavens of heavens, in the prophets.
52. Every society is heaven in a less form, because every
society is in a heavenly form Uke that of the universal heaven ;
for in aU heaven they who excel the rest are in the middle, and
around them, even to the boundaries, in a decreasing order, are
they who excel less, as was shewn in the preceding chapter, n. 43.
The Lord also leads aU in -the universal heaven as if they were one
angel, and in Ulie manner those who are in every society, and
hence an entire angelic society sometimes appears as a one in the
form of an angel, which I have seen by the Lord's permission.
When the Lord himself appears in the midst of the angels. He
does not appear encompassed by a multitude, but as One, in an
angeUc form ; and hence it is that the Lord in the Word is
caUed an angel, and also that an entire society is so caUed ; for
Michael, Gabriel, and Raphael, are nothing but angeUc socie
ties, which are so named from their functions.'*
¦* The Lord in the Word is caUed an angel, n. 6280, 6831, 8192,
9303. An entire angelic society is also caUed au angel; and Michael
23

53  55 HEAVEN AND HELL.
53. As an entire society is heaven in a less form, so every
angel is heaven in the least form ; for heaven is not out of an
angel, but vrithin him, because his interiors, which are of his
mind, are arranged into the form of heaven, and are thus
adapted to the reception of aU things of heaven which are vrith
out him. These he receives according to the quality of the
good which is in him from the Lord, and hence every angel is a
heaven. 54. It can in no case be said that heaven is vrithout or
around any one, but that it is vrithin him ; for every angel re
ceives the heaven which is around him according to' the heaven
which is vrithin him ; and this plainly shews how much they are
deceived who beUeve that to go to heaven is to be elevated
amongst angels, without any regard to the quaUty of the in
terior life, and thus that heaven may be conferred on any
one by an act of unconditional mercy ;« when the truth is,
that if heaven is not vrithin us, nothing of the heaven which is
around can flow in and be received. Many spirits indeed think
otherwise, and some have been taken up into heaven in conse
quence; but their interior life being contrary to the Ufe of
angels, they grew blind as to their intellectual [principles], and
at last became Uke idiots, and were tortiired as to their volun
tary [principles] untU they behaved like madmen. In a word,
they who go into heaven after haring Uved eril Uves gasp for
breath, and writhe about Uke fishes taken out of the water into
the air ; or Uke animals in the ether of an air-pump, after the air
has been exhausted ; and hence it is erident that heaven is not
out of us, but vrithin us.-''
55. Since aU receive the heaven which is around them ac
cording to the quaUty of the heaven whieh is vrithin them,
therefore they receive the Lord in the same manner, because
the Divine of the Lord makes heaven ; and, consequently, when
the Lord manifests Himself in any society. He appears there
according to the quaUty of the good in which the society is, and
thus not the same in one society as in another ; but this dissimi
litude is not in the Lord, but ia those .who see Him from their
and Eaphael are angeUc societies so named, from their functions, n.
8192. The societies of heaven, and the angels, have no names, but
they are distinguished by the quaUty of their good, and by an idea
concerning it, n. 1705, 1754.
* Heaven is not granted from unconditional mercy, but according
to the Ufe, and the aU of that Ufe, by which man is led of the Lord
to heaven, is from mercy, and this is the meaning of mercy, n. 5057,
10659. If heaven were granted from immediate mercy, it would be
granted to aU, n. 2401. Conceming some evil spirits cast down from
heaven, who believed that heaven was granted to every one from im
mediate mercy, n. 4226.
f Heaven is in man, n. 3884.
24

HEAVEN AND HELL. 5b — bl
own good, and therefore according to that good. The angels
are affected also at the sight of the Lord, according to the qua
lity of their love ; for they who love him most interiorly, are most
interiorly affected ; and they who love him less are less affected ;
whUst the eril, who are out of heaven, are tormented at His
presence. When the Lord appears in any society. He appears
there as an angel ; but He is distinguished from other angels by
the Divine which shines through Him.
56. Heaven exists wherever the Lord is acknowledged, be
lieved in and loved ; and variety of worship arising from variety
of good in different societies is not detrimental, but advantage
ous : for the perfection of heaven results from that variety. It
is difficult to explain inteUigibly how the perfection of heaven is
the result of variety, unless we call in the aid of some expres
sions familiar to the leamed ; but by their help we may unfold
how a perfect One is formed by the consent of various parts.
Every single thing (unum) is composed of various parts, for a
One (unum) which is not composed of various parts is not any
thing, because it has no form, and consequently no quality ; but
when a One is composed of various parts, arranged in a perfect
form, in which each part adjoins itself to the rest in a series ol
harmonious agreement, then it is perfect. Now, heaven is a One
composed of various parts arranged in the most perfect form ;
for the heavenly form is the most perfect of all forms ; and that
all perfection results from the harmony of varieties, is erident
from all the beauty, pleasantness, and deUght which affect both
the senses and the mind (animus) ; for they exist and flow from
no other source than the concert and harmony of many con
cordant and harmonious parts, either coexistent or successive,
and not from one thing alone: hence the proverb, "variety is
charming" and it is known that the charms of variety depend
upon its quality. From these considerations it may be see"n,
how perfection results from variety, even in heaven; for the
objects of the natural world are like a mirror, which shadows
forth the objects of the spiritual world."
57. Whatever is said of heaven may be said concerning the
church, for the church is the Lord's heaven upon earth. The
church, like heaven, consists of many [societies], and yet each
is called a church, and. is a church, so far as the good of love and
faith rules in it; and here also the Lord makes unity from va
riety, and of many churches one :* and whatever is said of the
s Everv whole \unurri\ results from the harmony and agreement of
various parts, for otherwise it has no quahty, n. 457 ; and hence the
universal heaven is a One, n. 457 ; because all in heaven regard one
end, which is the Lord, 9828.
* If good were the characteristic and essential of the church, and
not truth without good, the church would be a one, n. 1285. 1316,
25

57, 58 HEA-VEN AND HELL.
church Dl general may be said of each member of the church in
particular, for the chm-ch is within man, and not out of him ;
and every man, in whom the Lord is present in the good of love
and faith is a church.' Again : whatever is said concerning an
angel in whom heaven is, may be said concerning a man in
whom the church is, for he is a church in the least form, as
an angel is heaven in the least form ; indeed it may be said that
a man in whom the church is, is a heaven equaUy vrith an angel,
for man was created that he might go to heaven and become an
angel ; and therefore he who receives good from the Lord, is a
man-angel.* And here it may be expedient to mention what
man has in common vrith angels, and what he has more than
angels. Man has in common with angels, that his interiors like
theirs are formed after the image of heaven, and that he be
comes an image of heaven in proportion as he is in the good of
love and faith : but it is peculiar to man that his exteriors are
formed after the image of the world, and that in proportion as
he is in good, the world vrithin him is subordinate to the heaven
vrithin him, and serves it ;' and that in such case, the Lord is
present vrith him in each as in His own heaven ; for he is every
where in His own Dirine Order, because God is Order.™
58. We may observe, in conclusion, that he who has heaven
in himself, has it not only in his greatest or general principles,
but also in the least or most particular ; and that the least things
in him are an image of the greatest. This jesults from the prin
ciple, that every one is his own love, and is of the same quahty
2982, 3267, 3445, 3451, 3452 ; for aU churches make one church
before the Lord, by virtue of good, n. 7396, 9276.
' The church is in man, and not out of him, and the church at
lar^e consists of men in whom the church is, n. 3884.
* A man, who is a churoh, is a heaven in the least form, after the
image of the greatest, because his interiors, which are of the mind, are
arranged after the form of heaven, and consequently for the reception
of aU things ofbeaven, n. 911, 1900, 1928, 3624 to 3631, 3634, 3884,
4041, 4279, 4523, 4524, 4625, 6013, 6057, 9279, 9632.
' Man has an internal and an external, and his internal is formed
from creation after the image of heaven, and his external after the
image of the world, and on that account man was called by the ancients
a microcosm, n. 4523, 4524, 5368, 6013, 6057, 9279, 9706, 10156,
10472. Therefore man was so created, that the world in him might
serve heaven, and it does serve heaven in the good, but with the evil
the case is inverted, and heaven serves the world, 9283, 9278.
™ The Lord is Order, because the Divine Good and Truth which
proceed from the Lord, make Order, n. 1728, 1919, (2201), 2258,
(5110), 5703, 8988, 10330, 10619; for Dirine Truths are laws of
order, n. 2247, 7995. So far as man lives according to order, thus so
far as he is in good according to Divine Truths, so far he is a man, and
tho church and heaven are in him. n. 4839, 6605, '8067").
26

HEAVEN AND HELL. 58  60
as his ruUng love ; for the ruling love flows into and arranges the
most minute particulars, and every where puts on a likeness of
itself" The ruling love in heaven is love to the Lord, because
there the Lord is loved above aU things, and is the tVU in aU,
He flows into aU and each of the angels, arranges them, and in
duces on them a Ukeness of Himself, and thus provides that
where He is, there is heaven. Hence an angel is heaven in the
least form, a society is heaven in a greater form, and aU the so
cieties taken together are the universal heaven. That the Divine
of the Lord makes heaven, and that it is the All in aU there,
may be seen above, n. 7 to 12.

THAT THE UNIVERSAL HEAVEN, VIEWED COLLECTIVELY,
RESEMBLES ONE MAN.
59. That heaven, riewed coUectively, resembles one man, is
an arcanum not yet known in the world, but in the heavens it is
most perfectly kno-wn ; and to know it, together with the specific
and most minute things which relate to it, is the most exalted
subject of the inteUigence of angels ; for on this knowledge manj
things depend which would not otherwise enter distinctly and
clearly into their ideas. Since the angels know that aU the hea
vens, and heavenly societies, resemble one man, therefore they
caU heaven the Grand and Divine Man," and they call it Divine,
because the Dirine of the Lord makes heaven ; see above, n. 7
to 12. 60. They who have not a just idea concerning things spiritual
and celestial, are unable to conceive that the human form is the
type and exemplar of their arrangement and conjunction; for
they imagine that the terrestrial and material things, which com
pose the ultimate of man, are what make man, and that man is
not man vrithout them ; when yet man is not man by virtue of
those things, but because he can understand the true, and wiU
the good, for these spiritual and celestial things are what make
" The ruling or governing love -with every one is in all and each of
the things of his life, and thus in all and each of the things of his
thought and will, n. 6159, 7648, 8067, 8853 ; for man is such as the
ruling principle of his life is, n. (918\ 1040, 1568, 1571, 3570, 6571,
6934, 6938, 8854, 8856, 8857, 10076, 10109, 10110, 10284. When
love and faith rule, they are in the minutest particidars of the life of
man, though he does not know it, n. 8854, 8864, 8865.
" Heaven in the whole complex appears in form as a man, and
hence heaven itself is caUed the Grand Man [or Greatest Mani, n.
2996, 2998, 3624 to 3649, 3741 to 3745, 4625.
27

60 — 63 HEAVEN AND HELL.
man. Besides, it is generally known, that the quality of the
understanding and the will is the quality of the man ; and it
might also be known, that the material body is formed to serve
the will and understanding in the world, and to perform uses in
conformity vrith them in the ultimate sphere of nature. For this
reason the body has no actirity of itself, but is put in action
altogether in compliance with the dictates of the understanding
and wUl ; so that whatever a man thinks, he utters with the
tongue and mouth, and whatever he wUls, he performs vrith the
body and its members, and thus understanding and will are the
agent, and not the body of itself. Hence it is erident, that
man's intellectual and voluntary [faculties] are what make him
man, and that they are in a human form, because they act into
the most minute things of the body, as what is internal into
what is external; and therefore, by virtue of these faculties,
man is caUed an internal and spiritual man ; and heaven itself
is such a man, in the greatest and most perfect form.
61. Such is the angelic idea conceming man, and therefore
the angels never attend to what man does with the body, but to
the will from which the body acts ; for they call the wdll the
man himself, and the understanding also, so far as it acts in
unity with the wUL^
62. The angels do not see heaven, in the whole complex, in
the form of a man, for the universal heaven does not fall under
the view of any one of them, but they occasionally see remote
societies consisting of many thousands of angels as a one, in
such a form ; and from a society, as from a part, they conclude
concerning the whole, which is heaven; because in the most
perfect form, the whole is as the parts, and the parts as the
whole ; and the only difference between them is that they differ
in magnitude.* Hence the angels say, that the universal heaven
is such in the sight of the Lord, as a single society is when
seen by them, because the Divine, frbm the inmost and supreme,
beholds aU things.
63. Such being the constitution of heaven, it is ruled by the
Lord as one man, and thence as a One, for it is weU known, that
although man consists of an innumerable variety of things, both
f The WlU of man is the very esse of his life, and the understanding
is the exinere of Ufe thence derived, n. 3619, 5002, 9282 ; for the life
of the will is the principal life of man. and the life of the understanding
proceeds from it, n. 585, 590, 3619, 7342, 8885, 9282, 10076, 10109,
10110. Man is man from his will, and thence from his understanding,
n. 8911, 9069, 9071, 10076, 10109, 10110.
* This may be illustrated by the configuration of salts of the same species ; thus,
for example, whether they consist of parts of a triangular, hexagonal, cylindrical, or
any other form it is well known that the minutest particles of those parts are of tirs
liime figure.
28

HEAVEN AND HELL. 63 — 65
inthe whole [body] and in its parts;— z« the whole, of members,
organs, and riscera ; and in its parts, of series of fibres, nerves,
and blood vessels, thus of members vrithin members, and parts
within parts, — stUl the man when he acts, acts as a One. Such
also is heaven under the government and leading of the Lord.
64. So many various things act in unity in man, because
there is nothing whatever in him which does not contribute in
some measure to the common good, aud perform some use. The
whole performs use to its parts, and the parts perform use to the
whole ; for the whole consists of the parts, and the parts consti
tute the whole, and therefore they proride for each other, have a
mutual relation, and are conjoined in such a form, that aU, both
generaUy and indiridually, have reference to the whole and its
good; and hence it is that they act in unity. Consociations in
heaven are simUar, for aU are joined together there according to
theu' uses, and therefore they who do not perform use to the
community, are cast out of heaven as things heterogeneous. To
perform use is to desire the welfare of others, for the sake of the
common good ; and not to perform use is to desire the welfare of
others, not for the sake of the common good, but for the sake of
self. They who do thus, love themselves above all things; but
they who seek the common good in the good of others, love the
Lord above aU things; and hence it is that they who are in heaven
act in unity, not from themselves, but from the Lord ; for they
regard Him as the One only Source of aU things, and His king
dom as the community, of which the good is to be sought. This
is meant by the Lord's words, "Seek ye first the kingdom of God,
and His righteousness, and all these things shall be added unto
you," Matt. vi. 33 ; where to seek His righteousness means His
good.i They in the world who love the good of their country
more than their own, and the good of their neighboiu' as their
own, love and seek the kingdom of the Lord in the other lUe,
for there the kingdom of the Lord is instead of their country ;
and they who love to do good to others, not for the sake of self,
but for the sake of good, love their neighbour, for in the other
Ufe good is the neighbour.'' All such are in the Grand Man,
that is, in heaven.
65, Since the universal heaven resembles one man, and is a

2 Justice in the Word is predicated of good, and judgment of truth,
and hence to do justice and judgment is to do what is good and true,
n. 2235, 9857.
'' In the supreme sense the Lord is the neighbour, and hence to
love the Lord is to love that which is from Him, because in aU which
is from Him, He is ; thus it is to love what is good and true, n. 2425,
3419, 6706, 6711, 6819, 6823, 8123, and therefore, aU good which is
from the Lord is the neighbour, and to vrill and to do that good is to
love the neighbour, n. 5026, 10336.
29

65 — 68 HEAVEN AND HELL.
divine-spiritual man iu the greatest form, even as to figure,
therefore heaven is distinguished, like man, into members and
parts, and they are named Uke the members and parts of man.
The angels know in what member each society is, and say, that
one society is in the head, or some province of the head ; f^nother
in the breast, or some prorince of the breast ; another in the
loins, or some prorince of the loins ; and so forth. In a general
point of riew, the highest or third heaven forms the head down
to the neck ; the middle or second heaven forms the breast down
to the loins and knees, and the lowest or first heaven forms the
legs and feet down to the soles, and also the arms down to the
fingers ; for the arms and hands are ultimates of man, although
at the sides. Hence it is further erident why there are three
heavens. 66. The spirits who are beneath heaven, are greatly surprised
when they hear and see that heaven is beneath, as weU as above;
for they believe, vrith men in the world, that heaven is above
only, and do not know that the situation of the heavens is Uke
that of the members, organs, and riscera in man, some of which
are above, and some beneath ; and that it is Uke the situation of
the parts in each member, organ, and riscus, some of which are
vrithin, and some vrithout. Hence they have confused ideas
concerning heaven.
67. These things are necessary to be known concerning hea
ven as the Grand Man, in order that what foUows may be
clearly comprehended ; for vrithout them no distinct idea can be
conceived of the form of heaven, nor of the conjunction of the
Lord vrith heaven, nor of the conjnnction of heaven vrith man,
nor of the influx of the spiritual world into the natural, and none
whatever conceming conespondence. These, in their order, are
to be the subjects of the foUovring pages, and therefore these
introductory remarks are made for the purpose of throwing Ught
upon them.

THAT EVERY SOCIETY IN THE HEAVENS RESEMBLES ONE MAN.
68. It has sometimes been permitted me to see that every
society ofbeaven resembles one man, and is in the human form.
Many spirits, who knew how to assume the appearance of angels
of light, once insinuated themselves into one of the heavenly
societies, for they were hypocrites; and when they were being
separated from the angels, I saw that the entire society appeared
as one indistinct mass ; but afterwards it graduaUy assumed a hu
man form, at first obscm-e, and at length clearly defined. They
who were in that man, and composed him, were in the good of
30

HEAVEN AND HELL. 68  73
that society; but the rest, who were not in that man, and did
not compose him, were hypocrites, who were rejected, but the
others were retained, and thus they were separated. Hypocrites
speak well and do weU, but regard themselves in every thing.
They talk Uke angels about the Lord, and heaven, and love,
and heavenly Ufe ; and they also do weU, that they may ap
pear to be such in action as they are in speech ; but they think
othervrise, for tney believe nothing, and wiU no good to any but
themselves : when, therefore, they do good, it is for the sake of
•-hemselves, and if for the sake of others, it is only that they
/nay be seen, and thus it is stUl for the sake of themselves.
69. It has also been permitted me to see that an entire an
geUc society appears as a One in a human form, when the Lord
is risibly present amongst them. There appeared on high, to
wards the east, as it were a reddish white cloud, encompassed
vrith little stars, which descended, and in its descent became gra
duaUy more lucid, until at length it assumed a perfect human
form. The little stars which encompassed the cloud were angels,
who appeared as stars by virtue of light from the Lord.
70. It is to be observed, that although all who are in one
heavenly society, when seen collectively appear as a One in a
human form, stUl the form of each society differs ; and they
differ like the faces of different individuals of the same family,
for the reason assigned at n. 47, because they vary according -to
the varieties of good in which they are ; for the good determines
the form. The societies which are in the centre of the inmost
or highest heaven, appear in the most perfect and most beautiful
human form.
71. It is worthy of remark, that in proportion to the num
bers in any society of heaven, and to their unity of action, the
form of the society is more perfectly human; for variety, ar
ranged in a heavenly form, makes perfection, as was shewn
above, n. 56 ; and numbers produce variety. Every society of
heaven, also, increases in number daily, and as it increases, it
becomes more perfect; and from its perfection the universal
heaven becomes more perfect, because heaven is composed of
societies. Since increasing numbers make heaven more perfect,
it is erident how much they are deceived, who beUeve that
heaven wiU be closed when it becomes fuU. On the contrary,
heaven wiU never be closed, for the greater its fulness, the
greater its perfection ; and therefore the angels desire nothing
more earnestly than to receive new comers.
72. Every society appears coUectively in the human form,
because the universal heaven is in that form, as was she-wn in
the preceding chapter ; and because in the most perfect form,
which is the form of heaven, the parts bear the Ukeness of the
whole, and the least reflects the greatest. The lesser constitu
ents and parts of heaven are the societies of which it is com-
31

72, 73 HEAVEN AND HELL.
posed, and that these are heavens in a less form, may be seen
above, n. 51 to 58. This simUitude is perpetual, because in the
heavens the goods of aU are from one love, and thus from one
origin. The one love, in which the goods of all in heaven ori
ginate, is love to the Lord from the Lord, and hence it is, that
the universal heaven is a likeness of Him in general, every
society less generaUy, and every angel His individual likeness.
See also what was said above on this subject, n. 58.

THAT HENCE EVERY ANGEL IS IN A PERFECT HUMAN FORM,
73. In the two preceding chapters it was shewn that heaven
in the whole complex resembles one man, and in like manner
every society in heaven ; and from the chain of causes adduced
there, it foUows that every angel also is in a human form. As
heaven is a man in the greatest form, and a society of heaven is
a man in a less form, so is an angel, in the least ; for in the
most perfect form, which is the form of heaven, there is a like
ness of the whole in every part, and of every part in the whole.
This likeness exists because heaven is a communion ; for aU hea
ven communicates its own to every angel, and every angel re
ceives aU that is his from that communion. Thus an angel is
heaven in the least form, because (by this intimate communion)
he is a recipient of all heavenly things. This too was shewn above
in its proper article. In proportion as man receives heaven, he
also is a receptacle, a heaven, and an angel, see above, n. 57.
This is described in the Apocalypse in these words : " He mea
sured the wall of the holy Jerusalem, a hundred and forty-four
cubits, the measure of a man, that is, of an angel," xxi. 17. In
this passage Jerusalem is the Lord's church, and, in a more
eminent sense, heaven;' its wall is truth which protects from
the assault of falses and erils ;' a hundred and forty-four are
aU truths and goods m the complex f measure denotes its qua-
" Jerusalem is the Church, n. 402, 3654, 9166.
*¦ A wall denotes truth protecting from the assault of falses and
erils, n. 6419.
^ Twelve denotes all truths and goods in the complex, n. 577, 2089,
2129, 2130, 3272, 3858, 3913 ; and in Uke manner seventy-two, and a
hundred and forty-four, since a liundred and forty-four is the product
of twelve multiplied into itself, n. 7973. All numbers, in the Word,
signify things, n. 482, 487, 647, 648, 755, 813, 1963, 1988, 2075,
2252, 3252, 4264, 4495, 5265 ; and numbers multiplied signify the
same as the simple numbers from which they arise by multiplication,
n. 5291, 5335, 5708, 7973.
32

HEAVEN AND HELL. 73, 74
Iity ;*' man is the subject of all these spiritual conditions in general
and in particular, and therefore heaven is in him ; and since an an
gel is also a man by virtue of the same conditions, therefore it is
said, the measure of a man, that is, of an angel. This is the spi
ritual sense of these words, and, vrithout that sense, who could
understand what is meant by the waU of the holy Jerusalem
being " the meqsure of a man, that is, of an angel ?"''
74. But to proceed to experience. I have seen a thousand
times that angels are human forms, or men; for I have con
versed with them as man vrith man, sometimes vrith one alone,
and sometimes with many in company, nor did I discover in their
form any thing different from that of man. I have sometimes
wondered that this was the case, and lest it shotdd be said that
it was a fallacy, or risionary fancy, it has been granted me to see
them in a state of fuU wakefulness, when I was in the exercise
of every bodUy sense, and in a state of clear perception. I have
also frequently told them that men in the Christian world are in
such gross ignorance conceming angels and spUits, as to beUeve
them to be minds without forms, or mere thinking principles,
concerning which they have no other idea than as of something
ethereal in which is life ; and since they thus ascribe to spirits
nothing human except a thinking principle, they beUeve that
they cannot see, because they have no eyes ; nor hear, because
they have no ears ; nor speak, because they have neither mouth
nor tongue. The angels repUed, " That they know such a belief
exists with many in the world, and that it is a prevaiUng belief
amongst the learned, and also, to their astonishment, amongst
the clergy." They assigned as a reason for this, "that the
learned, who were distinguished leaders in literature, and who
first broached such ideas concerning angels and spirits, thought
of them from the sensual principles of the external man ; and
that they who think from those principles, and not from in
terior light, and the general idea implanted in every one, must
of necessity adopt such fictions, because the sensual principles
of the external man can comprehend nothing but what is in na
ture, not what is above nature, and consequently nothing what
ever relating to the spiritual world." That from these authorities,
y Measure, in the Word, signifies the quality of a thing as to truth
and good, n. 3104, 9603.
' Concerning the spiritual, or internal sense of the Word, see the
tract On the White Horse in the Apocalypse, and the Appendix
to the chapter on the Word in that On the New Jerusalem and its
Heavenly Doctrine.
" Unless man is elevated above the sensual principles of the exter
nal man, he makes little progress in vrisdom, n. 5089 ; but a vrise man
thinks above those sensual principles, n. 5089, 5094. When man ia
elevated above the sensual principle, he comes into a clearer Ught, and
at length into heavenly light, n. 6183, 6313, 6315, 9407, 9730, 9922-
33 D

74 — 76 HEA-VEN AND HELL.
as guides, a false mode of thinlring concerning angels was com
municated to others, who did not think for themselves, but from
their leaders ; and that they who first think from others, and
make (such thoughts principles) of faith, rerievring them after
wards in their own understanding, can with difficulty recede
from them, and therefore frequently acquiesce in confirming
them." The angels said further, " That the simple in faith and
heart do not entertain such ideas concerning angels, but think
of them as heavenly men ; because they have not extinguished,
by erudition, what is implanted in them from heaven, neither
can they conceive of any thing -without a form ; and that hence
angels are always represented in churches, both in sculpture
and painting, as men." Concerning what is thus implanted from
heaven, they added, " That it is the Dirine communicated by
influx to those who are in the good of faith and life."
75. From all my experience, which has now continued for
many years, I can declare and solemnly affirm that the angelic
form is in every respect human ; that angels have faces, eyes,
ears, breasts, arms, hands, and feet ; that they see, hear, and
converse with each other, and, in a word, that no external attri
bute of man is wanting, except the material body. I have seen
them in their own Ught, which exceeds by many degrees, the
noon-day light of the world ; and in that light I have observed
all parts of their faces more distinctly and clearly than ever I
did the faces of men on earth. It has also been granted me
to see an angel of the inmost heaven. His countenance was
brighter and more resplendent than the faces of the angels of
the inferior heavens. I examined him closely, and he had a
human form in all perfection.
76. It must, however, be observed, that angels cannot be
seen by man vrith his bodily eyes, but only with the eyes of the
spirit which is vrithin him ;* because all the bodily organs are in
the natural world, but the spirit is in the spiritual world, and
like sees Uke, because its rision is from a like origin. Besides,
every one knows that the organ of bodUy rision, which is the
eye, is so gross, that it cannot see even the more minute objects
of nature except by the aid of optical glasses ; much less, then,
can it discern objects which are above the sphere of nature, as
are all things in the spmtual world : nevertheless, they may be
seen by man, when he is withdrawn from the bodily sight, and
the sight of his spirit is opened. This is effected in a moment,
when it pleases the Lord that man should see spiritual things,
This elevation and abstraction from sensual principles was known to
the ancients, n. 6313.
* Man, as to his interiors, is a spirit, n. 1594 ; and the spirit is
the man himself, for the hody lives from the spirit, n. 447, 4622,
6054. 34

HEAVEN AND HELL, 76  78
and in this case he knows no other than that he sees them vrith
the eyes of the body. Thus angels were seen by Abraham, Lot,
Manoah, and the prophets ; arid thus the Lord was seen by His
disciples after His resurrection ; and in this manner, also, angels
have been seen by me. The prophets were caUed seers, and
men whose eyes were open (as in 1 Sam. ix. 9 ; Numb. xxUi. 3)
because they saw vrith the eyes of the spirit ; and the opening
of this spiritual sight was called opening the eyes. This was
the case with the servant of Elisha, of whom we read, " EUsha
prayed and said. Lord, I pray Thee, open his eyes, that he may
see: and the Lord opened the eyes ofthe young man, and- he saw;
and behold, the mountain was full of horses and chariots of fire
round about Elisha," 2 Kings vi. 17.
77. Good spirits, vrith whom I have conversed on this sud-
ject, were grieved to heart that such ignorance should prevaU
vrithin the church concerning the nature of heaven, and con
cerning spirits and angels ; and they indignantly charged me to
declare that they are not minds vrithout form, nor ethereal
spectres, but that they are men in form, and that they see, hear,
and feel as perfectly as men in the world."

THAT THE UNIVERSAL HEAVEN, AND EVERY PART OF IT,
RESEMBLES A MAN, BECAUSE IT EXISTS FROM THE DI
VINE HUMAN OF THE LORD.
78. That the universal heaven and every part of it resem
bles a man, because it exists from the Divine Human of the
Lord, is a conclusion flovring from all that has been said in the
preceding chapters ; for we have shewn : — I. TTiat the Lord is
the God of heaven. II. That the Divine of the Lord makes hea
ven. III. That heaven consists of innumerable societies; and
that each society is heaven in a less form ; and each angel in
the least. IV. That the universal heaven, viewed collectively,
resembles one man. V. That every society in the heavens, also,
resembles one man. And, VI. That hence every angel is in a
perfect human form. These propositions estabhsh the conclu-
' Every angel, because he is a recipient of Dirine Order from the
Lord, is in a human form, perfect and beautiful according to the mea
sure of his receptivity, n. 322, 1880, 1881, 3633, 3804, 4622, 4735,
4797, 4985, 5199, 5530, 6054, 9879, 10177, 10594 ; and the Dirine
Truth is the principle by which order is effected, but the Divine Good
is the essential of order, n. 2451, 3166, 4390, 4409, 5232, 7256, 10122,
10555. 35 D 2

78  80 HEAVEN AND HELL.
sion, that the Dirine is in a human form, because the Dirine
makes heaven ; and that this Divine is the Dirine human of the
Lord, may be still more clearly, because more compendiously,
seen from the extracts which are given as a coroUary to this
chapter from the Arcana Ccelestia. That the Lord's HumaiUty
is Divine, and not merely human, as the church at this day
believes, is also proved by those extracts, as well as by others at
the end of the section on the Lord, in the work On the New
Jerusalem and its Heavenly Doctrine, n. 298.
79. The truth of this has been made evident to me by
much experience, of which something shaU now be said. No
angel in all the heavens, ever perceives the Divine in any other
than the human form ; and, what is wonderful, they vvho are in
the superior heavens are not able to think of the Dirine Other
wise. This necessity of their thought flows from the Dirine
itself, and also from the form of heaven, according to which
their thoughts are diffused ; for every thought of the angels is
diffused around them into heaven, and their inteUigence and
vrisdom is in proportion to the extent of that diffusion. Hence
it is that all in heaven acknowledge the Lord, because in Him
only is the Divine Human. These things have not only been
told me by angels, but it has also been given me to perceive
them, when I have been elevated into the interior sphere of
heaven. Hence it is evident, that the vriser the angels are, the
more clearly they perceive that God is in a human form, and
therefore the Lord appears to them ; for the Lord appears in a
Dirine angelic form, which is the human form, to those who
acknowledge, and beUeve in, a risible Divine ; but not to those
who worship an invisible Divine, because the former can see
their God, but the latter cannot see theirs.
80. Since the angels have no perception of an invisible Di
rine, — which they caU a Divine vrithout form, — but of a visible
Divine in a human form, therefore it is common with them to
say, that the Lord Alone is a man, and that they are men from
Him; and that every one is a man so far as he receives the
Lord. By receiving the Lord they mean receiring good and
truth which are from Him, since the Lord is in His own good
and His own truth. They also call this inteUigence and wis
dom, and say, that every one knows that inteUigence and vrisdom
make the man, and not the face without them. This truth is
manifest from the angels of the interior heavens, who are in good
and truth from the Lord, and thence in vrisdom and inteUigence ;
for they are, consequently, in the most beautiful and most per
fect human form, whilst the angels of the inferior heavens are
in a form less perfect and less beautiful. The case is reversed in
heU, for there, — when riewed by the Ught of heaven, — the inha
bitants scarcely appear as men, but as monsters ; because they
are not in good and truth, but in evU and the false, and thence
36

HEAVEN AND HELL. 80  84
in the opposites to inteUigence and vrisdom; wherefore, also,
their life is not called Ufe, but spmtual death.
81. Since the universal heaven and every part of it resembles
a man because it exists from the Divine Human of the Lord,
therefore the angels say that they are in the Lord ; and some
that they are in His body ; by which they mean that they are in
the good of His love, as the Lord Himself also teaches, where
he says, " Abide in Me and I in you. As the branch cannot bear
fruit of itself except it abide in the vine, no more can ye except
ye abide in Me ; for without Me ye can do nothing. Continue ye
in my love. If ye keep My commandments, ye shall abide in My
love," John xv. 4 to 10.
82. Such being the perception in heaven concerning the
Dirine, it is consequently implanted in every man who receives
any influx from heaven, to think of God under a human form.
Thus thought the ancients, and thus also the moderns think,
both without the church and within it; whilst simple-minded
persons see God in thought as an old man encompassed vrith
brightness ; but this inherent perception is extinguished by all
who remove heavenly influx by self-derived inteUigence, or by a
life of evil. They who extinguish it by self-derived intelUgence,
are not willing to acknowledge any but an invisible God ; and
they who extinguish it by a life of eril, are not willing to acknow
ledge any God : neither is aware that such an inherent percep
tion exists, because it no longer exists with them ; when yet this
is the very Dirine celestial, which primarily flows from heaven
into man, because man is born for heaven, and no one enters
heaven vrithout an idea of the Dirine.
83. They who have no true idea of heaven, that is, of the
Dirine from whom heaven exists, cannot therefore be elevated
to the lowest threshold of heaven ; for as soon as they approach,
they perceive resistance and strong repulsion, because their inte
riors, which ought to receive heaven, are not in the form of hea
ven, and are consequently closed ; and they are shut up the more
closely in proportion as they approach heaven. Such is the lot
of those vrithin the church who deny the Lord, and of those
who — Uke the Socinians — deny His Dirinity; but concerning
the lot of those who are born out of the church, and to whom
the Lord is not known because they have not the Word, some
thing will be said shortly.
84. It is clear that the ancients had an idea of the Human
of the Divine, from the appearances of the Dirine to Abraham,
Lot, Joshua, Gideon, Manoah, his vrife, and others, who (although
they saw God as a man) stiU adored Him as the God of 4he uni
verse, caUing Him the God of heaven and earth, and Jehovah ;
and that it was the Lord who was seen by Abraham, He Himself
teaches in John, chap. riU. 56; and that it was He, also, who
was seen by the rest, is erident frojn the Lord's words, when
37

84  86 HEAVEN AND HELL.
He said of the Father, " Ye have neither heard his voice at any
time, nor seen his shape," John, chap. i. 18; v. 37.
85. They who judge of every thing from the sensual princi
ples of the external man, can vrith difficulty comprehend that
God is a Man ; for the sensual man cannot think of the Dirine,
except from the world and the things which are in the world ;
and therefore he cannot think othervrise of a Dirine and Spiri
tual Man, than as of a corporeal and natural man : hence he
concludes that, if God were a Man, He would be the size of the
universe ; and that if He ruled heaven and earth. He would do
it by means of many officers, after the manner of kings in the
world. If he were told, that in heaven there is no extension of
space as in the world, he would not comprehend it ; for he who
thinks from nature and her Ught alone, thinks only of extension,
hke that which he sees ; but it is a very great mistake to think
in this manner concerning heaven. Extension in heaven is not
Uke extension in the world, for extension in the world is deter
minate, and therefore measurable ; but in heaven extension is
not determinate, and therefore cannot be measured. We shaU
say more concerning extension in heaven, when we come to treat
of space and time in the spiritual world ; but every one knows
how far the sight of the eye extends, — even to the sun and the
stars, which are at so great a distance, — and they who think.
more deeply know also, that the internal sight, which is the
sight of the thought, reaches still farther, and hence that a still
more interior sight must have a stUl wider range ; what then
must be the Dirine sight, which is the inmost and highest of aU ?
Since thoughts are capable of such extension, therefore (as we
have already shewn) all things of heaven are communicated to
every inhabitant, and consequently aU things of the Divine,
which makes heaven, and fills it.
86. The inhabitants of heaven are astonished that men
should imagine themselves inteUigent, who think of God as an
inrisible Being, that is, as a being incomprehensible under any
form; and that they should call those not inteUigent and
simple who think otherwise, when yet the contrary is the truth.
The angels say, that they who imagine themselves intelligent
because they think God has no form, would be found, on exa
mination, to see nature instead of God ; some of them nature
as erident to the sight, and some of them nature in her inri
sible recesses ; and that they are so blinded, as not to know
what God is, what an angel is, what a spirit is, what their own
soul is, which is to live after death, what is the life of heaven in
man, and many other subjects of inteUigence ; when yet all
these things are known in some measure to those whom they
call simple ; for their idea is, that God is the Dirine in a human
form ; that an angel is a heavenly man ; that their own soul —
which is to live after death — is like an angel ; and that the life
38

HEAVEN AND HELL. SS
of heaven in man is to live according to the Divine command
ments. These, therefore, the angels call inteUigent, and fitted
for heaven, but the others, on the contrary, not intelligent.'^
"* Extracts from the Arcana Ccelestia, concerning the Lord and
concerning His Divine Human.
The Divine was in the Lord from His very conception, n. 4641,
4963, 5041, 5157, 6716, 10125 ; and Divine seed was in Him alone,
n. 1438 ; for his soul was Jehovah, n. 1999, 2004, 2005, 2018, 2025 ;
and thus the inmost of the Lord was the Divine Itself, which put on
a clothing from the mother, n. 5041. The Divine Itself was the Esse
of the Lord's Ufe, from which the Human afterwards went forth, and
was made the Existere from that Esse, n. 3194, 3210, 10370, 10372.
The Divine of the Lord ought not to be denied vrithin the church,
where the Word is, by which the Lord is known, nor the Holy [Spirit]
proceeding from Him, n. 2359 ; for they within the church who do
not acknowledge the Lord, have no conjunction with the Divine, al
though it is otherwise vrith those who are out of the church, n. 10205 ;
because it is an essential of the church to acknowledge the Divine of
the Lord, and His union with the Father, n. 10083, 10112, 10370,
10730, 10738, 10816, 10817, 10818, 10820.
The glorification of the Lord is treated of in many passages of the
Word, n. 10828 ; and is indeed everywhere the subject of its internal
sense, n. 2249, 2523, 3245. The Lord glorified His Human, but not
His Divine, because the Dirine was glorified in Itself, n. 10057 ; and
He came into the world in order to glorify His Human, n. 3637, 4180,
9315 ; for the Human was glorified by the Divine Love which was in
Him from conception, n. 4727. The love of the Lord towards all the
human race was His very life in the world, n. 2253 ; and that love
transcends all human understanding, n. 2077. The Lord saved the
human race by glorifying His Hmpan, n. 4180; 10019, 10152, 10655,
10659, 10828 ; for if He had not glorified His Human Nature, the
whole human race would have perished everlastingly, n. 1676. Con
cerning the Lord's states of glorification and humiliation, n. 1785,
1999, 2159, 6866. Glorification, when predicated ofthe Lord, denotes
the uniting of His Human -with His Divine ; for to glorify is to make
Divine, n. 1603, 10053, 10828, When the Lord glorified His Human,
He put off all the human derived from the mother, untU at length He
was not her son, n. 2159, 2574, 2649, 3036, 10830.
The Son of God from eternity was the Divine Truth in heaven, n.
(2628), (2798), 2803, 3195, 3704. The Lord made His Human Divine
Truth from the Divine Good which was in Him, when He was in the
world, n. 2803, 3194, 3195, 3210, 6716, 6864, 7014, 7499_, 8127,
8724, 9199 ; and at the same time arranged all things appertaining- to
Himself into a celestial form, which is according to Divine Truth, n.
1928, 3633. On this account the Lord was called the Word, which is
Divine Truth, n. 2533, 2813, 2859, 2894, 3393, 3712. The Lord
alone had perception and thought from Himself, and above aU angelic
perception and thought, n. 1904, 1914, 1919.
The Lord united the Divine Truth, which was Himself, vrith the
Divine Good, which was in HimseU, n. 10047, 10052, 10076 ; aud
39

8-7 HEAVEN AND HELL,

THAT THERE IS A CORRESPONDENCE OF ALL THINGS OF
HEAVEN, WITH ALL THINGS OF MAN.
87. It is unkno-wn at this day what correspondence is, and
this ignorance ai-ises from various causes ; but the chief cause is,
the union was reciprocal, n. 2004, 10067. When the Lord departed
from the world, he made His Human Divine Good, n. 3194, 3210,
6864, 7499, 8724, 9199, 10076. This is meant by His coming forth
from the Father and returning to the Father, n. 3210, 3736 ; and thus
He was made one vrith the Father, n. 2761, 3704, 4766. Since that
union. Divine Truth proceeds from the Lord, n. 3704, 3712, 3969,
4577, 5704, 7499, 6X27, 8241, 9199, 9398. The manner in which
Divine Truth proceeds from the Lord, iUustrated, n. 7270, 9407.
The Lord, by His 0-*"^ proper power, united His Human with the
Divine, n. 1616, 1749, 1752, 1813, 1921, 2025, 2026, 2523, 3141,
5005, 5045, 6716 ; and hence it is manifest, that the Human of the
Lord was not as the human of another man, because He was conceived
from the Divine Itself, n. 10125, 10826. His union vrith the Father,
from whom He had His soul, was not like a union between two persons,
but Uke that of soul and body, n. 3737, 10824.
The most ancient people could not worship the Divine Esse, but the
Divine Existere, which is the Divine Human ; and therefore the Lord
came into the world, that He might be made the Divine Existere from
the Divine Esse, n. 4687, 5321. The ancients acknowledged the Divine,
because He appeared to them in a human form, which was the Divine
Human, n. 5110, 5663, 6846, 10737. The Infinite Esse cannot flow
into heaven with the angels, nor with men, except through the Dirine
Human, n. (1646), 1990, 2016, 2034 ; nor is any other Divine per
ceived in heaven but the Dirine Human, n. 6476, 9303, (9387), 10067.
The Dirine Human from eternity was the Dirine Truth in heaven, and
the Dirine passing through heaven, thus the Divine Existere, which
afterwards was made in the Lord the Divine Esse by itself, from which
is the Divine Existere in heaven, n. 3061, 6280, 6880, 10579. The
quaUty of the state of heaven before the coming of the Lord, Ulus
trated, n. 6371, 6372, 6373. The Divine was not then perceptible
except when it had passed through heaven, n. 6982, 6996, 7004.
'The inhabitants of aU worlds adore the Divine under a human form,
thus the Lord, n. 6700, 8541 to 8547, 10736, 10737, 10738, and re
joice when they hear that God was actually made a Man, n. 9361.
The Lord receives all who are in good, and who adore the Divine under
a human form, n. 9359. Itis impossible to think of God except in a
human form, but what is incomprehensible faUs into no idea, and there
fore is no object of faith, n. 9359, 9972 ; for man is capable of wor
shiping what he has some idea of, but not what he has no idea of, n.
4733, 5110, 5633, 7211, 9356, 10067 ; and therefore, the Divine is wor
shiped by the majority of the world under a human form, in consequence
of influx from heaven, n. 10159. AU who are in good as to life think
of the Divine Human when they think of the Lord, and not of the
40

HEAVEN AND HELL. 87
that man has removed himself from heaven by the love of self
and the world ; for he who loves himself and the world above all
Human separate from the Dirine ; but it is othervrise with those wlio
are not in good as to life, n. 2326, 4724, 4731_, 4766, 8878, 9193, 9198.
In the church at this day, they who are in evil as to life, and also they
who are in faith separate from charity, think of the Human of the
Lord without the Divine, and therefore do not comprehend what the
Dirine Human is for reasons assigned in n. 3212, 3241, 4689, 4692,
4724, 4731, 5321, (6372), 8878, 9193, 9198. The Human of the Lord
is Dirine, because it was from the Esse of the Father, which was His
soul, and is iUustrated by the Ukeness of the father in the children,
n. 10269, (10372), 10823 ; and because it was from the Divine Love,
which was the very Esse of His Ufe from conception, n. 6872. Every
man is such as his love is, and therefore he is his own love, n. 6872,
10177, 10284. The Lord made aU the Human, both internal and ex
ternal, Divine, n. 1603, 1815, 1902, 1926, 2083, 2093 ; and conse
quently He rose again as to the whole body, differently from any man,
n. 1729, 2083, 5078, 10825.
That the Human of the Lord is Dirine, is acknowledged from His
omnipresence in the Holy Supper, n. 2343, (2359) ; and from His
transfiguration before His three disciples, n. 3212 ; and also from the
Word of the Old Testament, where it is caUed God, n. 10254 ; and
Jehovah, n. (1603), 1736, 1815, 1902, 2921, 3035, 5110, 6281, 6303,
8864, 9194, 9315. A distinction is made in the Uteral sense of the
Word between the Father and the Son, or between Jehovah and the
Lord, but not in the internal sense, in which the angels of heaven are,
n. 3035. In the Christian world the Human of the Lord has been
declared to be not Dirine, and this was done in a councU for the sake
of the Pope, that he might be acknowledged as His ricar, n. 4738.
Certain Christians were examined in the other Ufe as to the idea they
entertained concerning one God, and it was found they had an idea of
three Gods, n. 2329, 5256, 10736, 10737, 10738, 10821. A Trmity,
or Divine 'Trine, may be conceived of in one person, and thus one God,
but not in three persons, n. 10738, 10821, 10824 ; and such a Dirine
Trine in the Lord is acknowledged in heaveii, n. 14, 15, 1729, 2005,
5256, 9303. The Trine in the Lord is the Divine Itself, which is
caUed the Father ; the Dirine Human, which is caUed the Son ; and
the Divine Proceeding, which is called the Holy Spirit ; and this
Divine Trine is One, n. 2149, 2156, 2288, 2321, 2329, 2447, 3704,
6993, 7182, 10738, 10822, 10823. The Lord Hhnself teaches that
the Father and He are One, n. 1729, 2004, 2005, 2018, 2025, 2751,
3704, 3736, 4766 : and that the Holy Spirit proceeds from Him, and
is His, n. 3969, 4673, 6788, 6993, 7499, 8127, 8302, 9199, (9228),
9229, 9270, 9407, 9818, 9820, 10330.
The Dirine Human flows into heaven, and makes heaven, n. 3038 ;
forthe Lord is the all in heaven, and the Ufe of heaven, n. 7211, (9128).
The Lord dwells in the angels in what is His own, n. 9333, 10125,
10151, 10167; and hence they who are in heaven are in the Lord, n.
3637, 3638. 'The conjunction ofthe Lord with the angels is according
to their reception of the good of love and of charity from Him, n. 904,
41

87, 88 HEAVEN AND HELL.
things, regards only worldly things — because they soothe the ex
ternal senses, and gratify the natural temper, — and cares nothing
for spiritual things, which soothe the internal senses, and gra
tify the rational mind, and therefore such men reject spmtual
things, saying they are too high for their comprebension. It
was otherwise vrith the ancients, for to them the science of cor
respondences was the chief of all sciences. They drew inteUi
gence and wisdom from that science, and they who were of the
church had communication thence vrith heaven ; for the science
of correspondences is an angeUc science. The most ancient
people, who were celestial men, absolutely thought from corre
spondence like the angels, and thence also conversed vrith angels,
and were frequently instructed bythe open presence of the Lord;
but that science is now so totaUy lost, that it is not known what
correspondence is.*
88. Without a knowledge of correspondence, it is impossible
for any thing to be clearly known concerning the spiritual
world, and its influx into the natural world; concerning the
spiritual as compared vrith the natural ; concerning the spirit of
man, which is called the sotd ; concerning the operation of the
soul upon the body; and concerning the state of man after
4198, 4205, 4211, 4220, (6280), 6832, 7042, 8819, 9680, 9682, 9683,
(10106), (10811). The universal heaven has reference to the Lord, n.
551, 552, and He is the common centre ofbeaven, n. 3633. All in heaveii
turn themselves to the Lord, who is above the heavens, n. 9828, 10130,
10189 : nevertheless, the angels do not turn themselves to the Lord,
but the Lord turns them to Himself, n. 10189. The presence of the
angels is not with the Lord, but the presence of the Lord is with the
angels, n. 9415. In heaven there is no conjunction with the Divine
Itself, but with the Divine Human, n. 4211, 4724, (5633).
Heaven corresponds -vrith the Divine Human of the Lord, and hence
the universal heaven resembles one man ; and on that account heaven
is called the Grand Man, n. 2996, 2998, 3624 to 3649, 3741 to 3745,
4625. The Lord is the Only Man, and they only are men who receive
what is Divine from Him, n. 1894 : so far as they receive, so far they
are men, and images of Him, n. 8547 ; and therefore angels are human
forms of love and charity and are so from the Lord, n. 3804, 4735,
4797, 4985, 5199, 5530, 9879, 10177.
The universal heaven is the Lord's, n. 2751, 7086 ; and He has
aU power in heaven and earth, n. 1607, 10089, 10827. The Lord
rules the universal heaven, and all things which thence depend ; and
therefore aU things in the world, n. 2026, 2027, 4523, 4524 ; for He
alone has the power of remo-sdng the heUs, of vrithholding from evUs,
and of holding in good, and thus of saving, n. 10919.
' How far the science of correspondences excels other sciences, n.
4280. It was the chief science amongst the ancients, but is now obli
terated, n. 3024, 3419, 4280, 4749, 4844, 4964, 4966, 6004, 7729,
10252. It flourished with the orientals, and in Egypt, n. 5702, 6692.
7097, 7779, 9391, 10407.
42

HEAVEN AND HELL. 88  94
death; and therefore it is necessary to explain the nature of
correspondence, and thus to prepare the way for what is to
follow. 89. First, then, it shall be shewn what correspondence is.
The whole natural world corresponds to the spiritual world, not
only collectively, but in every part ; and therefore, whatever
exists in the natural world from the spiritual, is said to be the
correspondent of that from which it exists ; for the natural world
exists and subsists from the spiritual world, just as an effect
exists from its efficient cause. All which lies beneath the sun,
and receives thence its heat and light, is called the natural
world ; and the things of the natural world are aU those which
thence subsist ; but the spiritual world is heaven, and the things
of that world are all things which are in the heavens.
90. Since man is a heaven, and also a world, in least form
after the image of the greatest [see above, n. 57], therefore in
him there is a spiritual world and a natural world. The inte
riors, which are of his mind, and have reference to understand
ing and will, constitute his spiritual world ; but the exteriors,
which are of his body, and have reference to his senses and
actions, constitute his natural world : whatsoever, therefore, in
his natural world, that is, in his body, its senses and actions,
exists from its spiritual world, that is, from his mind and its
understanding and wiU, is called correspondent.
91. The nature of correspondence may be seen from the
human face ; for in a countenance which has not been taught to
dissemble, aU the affections of the mind display themselves
risibly in a natural form, as in their type, and therefore the face
is said to be the index of the mind. Thus man's spiritual world
is visible in his natural world ; and in the same manner the ideas
of his understanding are sensibly manifested in his speech,
and the determinations of his will in the gestures of his body.
AU things, therefore, which are done in the body, whether it
be in the face, the speech, or the gestures, are called corres
pondences. 92. The distinction between the internal and external man
may be clearly apprehended from this law of correspondence,
for the internal is called the spiritual man, and the external is
caUed the natural man ; and the one is as distinct from the
other as heaven is distinct from the world. AU things which
are done and exist in the external or natural man, are done and
exist from the intemal or spiritual man.
93. Thus far concerning the correspondence of the internal
or spiritual man with the external or natural man. We shall
now treat of the correspondence of the whole heaven with every
part of man.
94, It has been shewn that the universal heaven resembles
one man, and that it is in the form of a man, and is there-
43

94, 95 HEAVEN AND HELL.
fore caUed the Grand Man. It has also been shewn, that the
angeUc societies, of which heaven consists, are consequently
arranged like the members, organs, and riscera, in man ; so that
some are in the head, some in the breast, some in the arms,
and some in every particular part of those members [see n. 59
to 72] . The societies, therefore, which are in any member in
heaven, correspond to the same member in man ; for instance,
the societies which are in the head correspond to the head in
man ; those which are in the breast correspond to the breast,
in man ; those which are in the arms correspond to the arms
in man, and so in aU other cases. From this correspondence
man subsists, for he subsists from heaven alone.
95. That heaven is distinguished into two kingdoms, one of
whieh is caUed the celestial kingdom, and the other the spiritual
kingdom, has been abeady shewn in a distinct chapter. The
celestial kingdom, riewed generally, corresponds to the heart,
and to aU things which belong to the heart in the whole body ;
and the spiritual kingdom corresponds to the lungs, and to all
things which belong to them in the whole body. The heart and
the lungs, indeed, make two kingdoms in man ; for the heart
rules in him by the arteries and veins, the lungs by the nervous
and moving fibres, and both unite in every force and action. In
the spiritual world of every man, which is called his spiritual
man, there are also two kingdoms ; the kingdom of the will and
the kingdom of the understanding. The vrill rules by the affec
tions of good, and the understanding by the affections of truth,
and these kingdoms also correspond to tbe kingdoms of the
heart and the lungs in the body. The case is simUar in hea
ven. The celestial kingdom is the wiU-principle of heaven,
and the good of love rules in that kingdom ; and the spiritual
kingdom is the inteUectual principle of heaven, and there truth
rules. These kingdoms are the correspondents ofthe functions
of the heart and lungs in man, and from this correspondence it
is that the heart, in the Word, signifies the vrill, and also the
good of love ; and that the breath of the lungs signifies the un
derstanding, and also the truth of faith. Hence also the affec
tions are ascribed to the heart, although they are neither in the
heart, nor derived from it.-''
.'' Conceming the correspondence of the heart and lungs vrith the
Grand Man, which is heaven, from experience, n. 3883 to 3896.
The heart corresponds to those who are in the celestial kingdom, and
the lungs to those who are in the spiritual kingdom, n. 3885, 3886,
3887 ; for in heaven there is a pulse Uke that of the heart, and a re
spiration Uke that of the lungs, but more interior, n. 3884, 3885, 3887.
The pulse of the heart is various in heaven according to states of love ;
and the respiration is various according to states of charity and faith,
n. 3886, 3887, 3889. The heart, in the Word, denotes the wiU, and
44

HEAVEN AND HELL. 96, 97
96. The correspondence ofthe two kingdoms of heaven with
the heart and lungs, is the most general correspondence of hea
ven vrith man ; but there is a less general correspondence with
each member, organ, and viscus, which we wUl now describe.
In the Grand Man, — which is heaven, — they who are in the
head, excel all others in every good ; for they are in love, peace,
innocence, wisdom, inteUigence, and thence in joy and happi
ness. These flow into the head of man, and thence into its de
rivations, and correspond to them. They in the Grand Man,
or heaven, who are in the breast, are in the good of charity and
faith, and flow into the breast of man, to which they correspond.
They in the Grand Man, or heaven, who are in the loins, and
in the organs consecrated to generation, are in conjngial love;
they who are in the feet, are in the lUtimate good of heaven,
which is caUed spiritual-natural good ; they who are in the arms
and hands, are in the power of truth derived from good ; they
who are in the eyes, excel in understanding ; they who are in
the ears, in attention and obedience ; they who are in the nos
trils, in perception ; and they who are in the mouth and tongue,
in discourse from understanding and perception : they who are
in the kidneys excel in truth which examines, distinguishes, and
corrects ; and they who are in the liver, pancreas, and spleen,
are skilled in the various purifications of good and truth. The
other parts of the Grand Man have other correspondences, and
all flow into simUar parts of man, and correspond to them ; but
the influx of heaven is into the functions and uses of the mem
bers ; and uses, which are from the spiritual world, invest them
selves vrith form in natm'al things, and are embodied in effects.
This is the origin of correspondence.
97. The members, organs, and riscera, when mentioned in
the Word denote similar things, for every expression in the
Word has a signification according to correspondence : by the
head, therefore, is signified intelUgence and vrisdom ; by the
breast, charity ; by the loins, conjugial love ; by the arms and
hands, the power of truth ; by the feet, the natural [principle] ;
by the eyes, understanding ; by the nostrils, perception ; by the
ears, obedience ; by the kidneys, the purification of truth ; and
so forth.^ Hence also it is usual, in common discourse, to say
thus what is from the heart is from the will, n. 2930, 7542, 8910, 9113,
10036. The heart also, in the Word, signifies the love, and thus what
is done from the heart is done fi-om the love, n. 7542, 9050, 10336.
e The breast, in the Word, signifies charity, n. 3934, 10081, 10087.
The loins and organs of generation sig-nify conjugial love, n. 3021,
4280, 4462, 5050, 6051, 5052. The arms and hands sig-nify the power
of truth, n. 878, 3091, 4933 to 4937, 6947, 7205, 10019. Ihe, feet
signify the natural principle, n. 2162, 3147, 3761, 3986, 4280,4938 to
4952. The eye signifies the understanding, n. 2701, 4403 to 4421,
4523 to 4534, 6923, 9061, 10569. The nostrils signify perception,
45

B7  99 HFAVEN AND HELL.
Ot an inteUigent and wise man, that he has a " a head ;" of one
who is in charity, that he is " a bosom friend ;" of one who
excels in perception, that he is " quick-scented ;" of one who
is distinguished by intelUgence, that he is "sharp-sighted;" of
a very powerful man, that he has " long arms ,-" and of one who
is of a loring disposition, that he has " a feeling heart." These
and many other sayings in common use, are derived fi-om corre
spondence ; for such expressions are from the spiritual world,
although man does not know it.
98. The correspondence of aU things of heaven vrith aU
things of man, has been demonstrated to me by much experi-
•ence ; by so much, indeed, that I am confirmed in it, as in a
self-evident and undeniable truth. It is unnecessary to adduce
aU this experience here, and, on account of its abundance would
be inconvenient to do so, but it may be seen in the Arcana
Ccelestia, in the chapters On Correspondences, On Representa
tions, On the Influx of the Spiritual TForld into the Natural, and
On the Intercourse between the Soul and the Body.^
99. But although all things of the human body correspond
to aU things of heaven, stiU man is not an image of heaven as
to his external form, but as to his internal ; for the interiors of
man receive heaven, but his exteriors receive the world. So far,
therefore, as his interiors receive heaven, man, as to them, is a
heaven in the least form after the image of the universal heaven;
but so far as his interiors do not receive heaven, he is not a hea
ven nor an image of heaven. Nevertheless his exteriors, which
receive the world, may be in a form according to the order of
the world, and thence in various beauty ; for external beauty,
which is of the body, is derived from parents, and from forma
tion in the womb, and is afterwards preserved by a common
influx from the world ; and therefore the form of the natural
man may differ exceedingly from the form of the spiritual man.
n. 3577, 4624, 4625, 4748, 5621, 8286, 10054, 10292. The ears
signify obedience, n.2542, 3869, 4523, 4653, 5017, 7216, 8361, 8990,
9311, 9397, 10061 ; and the kidneys signify the examination and cor
rection of truth, n. 5380 to 5386, 10032.
* Concerning the correspondence of all the members of the body
with the Grand Man, or heaven, generaUy and specifically, from ex
perience, n. 3021, 3624 to 3649, 3741 to 3750, 3883 to 3896, 4039 to
4055, 4218 to 4228, 4318 to 4331, 4403 to 4421, 4523 to 4534, 4622
to 4633, 4652 to 4660, 4791 to 4806, 4931 to 4953, 5050 to 5061, 5171
to 5189, 5377 to 5396, 5552 to 5673, 5711 to 5727, 10030. Concern-
iing the influx of the spiritual world into the natural world, or of hsaven
into the world ; and concerning the influx of the soul into all things of
th body, n. 6053 to 6058, 6189 to 6215, 6307 to 6327, 6466 to 6496,
6598 to 6626. Conceming the intercourse between the soul and bodv^,
n. 6053 to 6058, 6189 to 6216, 6307 to 6327, 6466 to 6496, 6698 to
6626. 46

HEAVEN AND HELL. 99  102
I have occasionally seen the form of the spirit of particular
persons, and in some, whose countenance was fair and beautifid,
the spirit was deformed, black, and monstrous, so that it might
be caUed an image of hell, and not of heaven ; but in some who
were not outwardly beautiful, the spirit was beautiful, fair and
angelic. The spirit of man appears also, after death, such as it
was in the body which clothed it, when U-ving in the world.
100. Correspondence reaches not only to man, but extends
farther, for the heavens correspond one vrith another. The
second or middle heaven corresponds to the third or inmost :
and the first or lowest heaven to the second or middle : the first
or lowest heaven corresponds also to the corporeal forms in man,
which are called his members, organs, and viscera ; and thus the
corporeal part of man is that in which heaven ultimately closes,
and on which it rests as on its base ; but this arcanum will be
more fully developed elsewhere.
101. It is, nevertheless, to be carefully noted, that all the
correspondence which exists with Heaven is with the Dirine
Human of the Lord, because heaven is from Him, and He is
heaven, as was shewn in the preceding chapters ; for unless the
Divine Human flowed into aU things of heaven, and according
to correspondences, into all things of the world, neither angel
nor man could exist. Hence again it may appear why the Lord
was made a man, and clothed His Dirine vrith a Human from
first to last ; for the Dirine Human from which heaven sub
sisted before the coming of the Lord, was no longer able to sus
tain all things, because man, who is the basis of the heavens,
had fallen, and thus destroyed the basis of order ; [but the
Lord restored it in His own person, by becoming a man.] The
nature and quality of the Dirine Human which existed before
the coming of the Lord, and the state of heaven at that time, is
described in the extracts from the Arcana Ccelestia at the
close of the preceding chapter.
102. The angels are astonished when they hear that there
are men who ascribe all things to nature, and nothing to the
Divine ; and who believe that their bodies, into which so many
wonders of heaven are collated, are fashioned by nature, and
even that the rational faculty of man is from the same source ;
whereas, if they would elevate their minds ever so Uttle, they
might see that such things are from the Dirine, and not from
nature; and that nature was only created for the purpose of
clothing what is spiritual, and of presenting it in a corre
sponding form in the ultimate of order. The angels compare
such men to owls, which see in darkness, but are bUnd in the
Ught.

47

103 — 106 heaven and hell.

THAT THERE IS A CORRESPONDENCE OF HEAVEN WITH ALL
THINGS OF THE EARTH.
103. In the preceding chapter we shewed what correspond
ence is, and also that all the parts of the animal body, both
coUectiv^ely and singly, are correspondences : the next step is to
shew that aU things of the earth, and, in general, all things of
the world, are correspondences.
104. All things which belong to the earth are distinguished
into three general kinds, which are called kingdoms, namely,
the animal kingdom, the vegetable kingdom, and the mineral
kingdom. The subjects of the animal kingdom are correspond
ences in the first degree, because they live ; those of the vegeta
ble kingdom are correspondences in the second degree, because
they only grow ; and those of the mineral kingdom are corre
spondences in the third degree, because they neither live nor
grow. The correspondences in the animal kingdom are living
creatures of various kinds, both those which walk and creep on
the earth, and those which fly in the air ; but they are not named
specifically here, because they are well known. The correspond
ences in the vegetable kingdom are all things which grow and
flourish in gardens, woods, fields, and plains ; which also are not
named, because they are known. The correspondences in the
mineral kingdom are metals, both the noble and the base;
precious stones, and those which are not precious ; earths of
various kinds, and also waters ; and besides these whatever the
industry of man prepares from them for his own use, are corre
spondences ; such as food of all kinds, garments, houses, public
edifices, and so forth.
105. Things above the earth, as the sun, the moon, the stars,
and also those which are in the atmospheres, as clouds, mists,
rain, lightning, and thunder, are correspondences ; and so also
are those which proceed from the presence or absence of the
sun, as Ught and shade, heat and cold ; and those which exist
thence successively, as the seasons of the year, which are caUed
spring, summer, autumn, and winter ; and the times of the day,
as morning, noon, evening, and night.
106. In a word, aU things which exist in nature, from the
least to the greatest, are correspondences ;' because the natural
world, and aU that it contains, exists and subsists from the spi-
' AU things which are in the world, and in its three kingdoms, cor
respond to celestial things which are in heaven ; that is, the things
which are in the natural world correspond to those whieh are in the
spiritual world, n. 1632, 1881, 2758, 2760 to 2763, 2987 to 3003,
3213 to 3227, 3483, 3624 to 3639, 4044, 4053, 4115, 4366, 4939,
5116, 5377, 5428, 5477, 9280, The natural world is conjoined to the
48

HEAVEN AND HELL. 106 — 108
ritual world, and both from the Divine. We say subsists as
weU as exists, because every thing subsists from that which gave
it existence, — subsistence h perpetual existence, — and because
it is impossible for any thing to subsist from itself: every thing
subsists from a cause prior to itself, and thus, finally, from
the First ; and therefore whatever is separated from the Ffrst,
vanishes away and perishes altogether.
107. Every thing is a correspondent, which exists and sub
sists in nature from Divine Order ; and Di-rine Order flows from
the Dirine Good, which proceeds from the Lord; for it com-
mences from Him, and proceeds from Him through the heavens
successively into the world, and there terminates ia ultimates ;
and therefore aU things iu the world which are according to order
are correspondences ; and aU things are according to order, which
are good, and perfect for use ; for every good is a good accord
ing to use ; but form has relation to truth, because truth is the
form of good; and thus it is that aU things in the universal
world, which partake of the nature of the world, and which are
in Dirine Order, have relation to the good and the true.*
108. It is erident from the constitution of the animal and
vegetable kingdoms, that aU things in the world exist from the
Dirine, and that they are appropriately clothed in nature, so as
to perform use, and thus to correspond ; for ia each kiagdom
there are things whicn every one who thinks from an Ulterior
principle may see to be from heaven. To cite a few out of in
numerable instances, by way of iUustration ; and first from the
Animal Kingdom.
The wonderful knowledge which is, as it were, implanted in
every animal is generally known. Bees know how to gather
honey from flowers, to buUd ceUs of wax, in which to store
it up, and thus to provide food for themselves and their as
sociates against the coming winter. The queen bee lays her
eggs, and the rest wait upon her and cover them up, that a new
generation may spring from them. They Uve under a certaiu
form of government, vrith which all in the hive are instinctively
acquainted ; and they preserve such as are useful, and cast out
the useless, depriving them of thefr vrings ; not to mention other
wonderful things, which they derive from heaven for the sake
of use ; for their wax is used for candles in aU parts of the globe,
and their honey sweetens man's food. What admirable creatures
spiritual world by correspondences, n. 8615 ; and hence universal nature
is a theatre representative of the Lord's kingdom, n. 2758, 2999, 3000,
3483, 3518, 4939, (8848), 9280.
* AU things in the tmiverse, both in heaven and in the world, which
are according to order, have relation to good and truth, n. 2452, 3166,
4390, 4409, 5232, 7256, 10122 ; and to the conjunction of both, that
they may have a real existence, n. 10555.
49 2

108, 109 HEAVEN AND HELL.
even caterpUlars are, which are among the -rilest thiags ia the
animal kiagdom 1 They know how to nourish themselves vrith
the juice of leaves which suit thefr nature, and after a certain
time, to invest themselves vrith a covering, and deposit them
selves, as it were, iu a womb, and thus hatch an offspring of
thefr own kind ; whUe some are first changed into nymphs and
chrysaUises, which spin a baU of thread, and, after finishing
their task, are adorned vrith other bodies, decorated with vrings,
and flying in the open afr as in thefr heaven; and then they
celebrate marriages, lay eggs, and proride for themselves a pos
terity. Besides these specific instances, aU the fowls of the
heaven know thefr proper food, and not only what is suitable
for thefr nourishment, but where it is to be found. They know
how to build thefr nests, every species in a manner pecuUar to
itself; to lay thefr eggs in them, to sit upon them, to hatch thefr
young, to nourish them, and to drive them away when they are
able to proride for themselves. They also know the enemies
whom they are to shun, and the friends vrith whom they are to
associate, and aU this from thefr earUest infancy; not to mention
the wonders contained in thefr eggs themselves, in whieh all
things are arranged in the order best adapted for the formation
and nourishment of the embryo-chick : vrith iunumerable other
wonders. Who that thinks from any rational vrisdom, vrill ever
say that these iastiacts are from any other source than from the
spiritual world ; for the natural world is subserrient to the spi
ritual for the purpose of clothing vrith a body what is thence
derived, or of presenting in effect, that which is spiritual in its
cause ? The beasts of the earth, and the fowls of the afr, are
bom into aU this knowledge, and man is not, though he is more
exceUent than they ; because animals are in the order of thefr
Ufe, and are not able to destroy that which is in them from the
spiritual world, because they have no rational [mind] ; but it
is otherwise vrith man, for he thinks from the spiritual world,
and in consequence of perverting what is in him from that world,
— by a Ufe contrary to order, and justified by reasons, — ^he must,
of necessity, be bom entfrely ignorant, and afterwards be re
stored by Dirine means to the order of heaven.
109. How the subjects of the Vegetable Kingdom correspond
vrith the Divine by thefr uses, may appear from many consider
ations ; as that Uttle seeds grow into trees, which put forth leaves,
produce blossoms, and then fruit, in which, again, they deposit
seeds ; and that these effects take place successively, and at last
exist together in such wonderful order, that it is impossible to
describe them briefly. Indeed if volumes were vrritten con
ceming them, stUl there would remain interior arcana, in more
intimate connection vrith thefr uses, which science could never
exhaust ; and since these, also, are from the spiritual world, or
heaven, which is in the form of a man, — as was shewn above in
50

HEAVEN AND HELL. 109, 110
a separate chapter, — therefore every thing in the vegetable king
dom has a certain relation to something in man, as is known,
also, to some in the learned world. That aU things in the vege
table kingdom are correspondences, has been made erident to
me by much experience ; for frequently, when I have been in
gardens, and have noticed the trees, fruits, fiowers, and herbs,
I have seen thefr correspondences in heaven, and have conversed
with those in whom they were, and have been iastructed con
cerning thefr origin and quality.
110. It is not possible, at this day, for any one to know the
spiritual things in heaven to which natural thiags iu the world
conespond, except by revelation from heaven, because the science
of correspondences is entfrely lost ; and, therefore, we vriU Ulus-
trate, by some examples, the nature of the correspondence of
spiritual things vrith natural.
The beasts of the earth, in general, correspond to affections ;
tame and useful animals to good affections; savage and use
less animals to e-vU affections. Oxen and buUocks conespond,
specificaUy, to the affections of the natural mind, and sheep
and lambs to the affections of the spiritual mind; but birds,
or winged creatures, according to thefr species, conespond to
the inteUectual things of both minds ;' and hence it is that
various animals, as oxen, buUocks, rams, sheep, she-goats, he-
goats, he-lambs, she-lambs, pigeons, and turtle-doves, were ap
plied to holy uses in the IsraeUtish church ; for that church was
a renresentative church, and those animals were used as sacrifices
and burnt-offerings, because in that use they corresponded to
things spiritual, which were perceived in heaven according to
that conespondence. Animals, according to thefr genera and
species, are affections, because they Uve ; for every thing has Ufe
from no other source than affection, and according to it ; and
hence, also, every animal has innate knowledge according to
the affection of its Ufe. Man is similar to animals as to his
natural man, and therefore he is compared to them in common
discourse : if he is of a gentle character, he is caUed a sheep
or a lamb ; if of a riolent character, he is caUed a bear or a

' Animals, from correspondence, signify affections ; the tame and
useful animals, good affections, and the savage and useless ones, eril
affections, n. 45, 46, 142, 143, 246, 714, 715, 719, 2179, 2180, 3619,
9280 : illustrated by experience from the spiritual world, n. 3218,
5198, 9090. Concerning the influx of the spiritual world into the Uves
of beasts, n. 1633, 3646. Oxen and buUocks, from correspondence,
signify the affections ofthe natural mind, n. 2180, 2566, 9391, 10132,
10407. What sheep signUy, n. 4169, 4809. What lambs, n. 3994,
10132. Winged anunals signify things inteUectual, n. 40, 746, 776,
778, 866, 988, (993), 5149, 7441, vrith a variety according to theii
genera and species, n. 8219.
51 B 2

110, 111 HEAVEN AND HELL.
wolf; if he is cunning, he is caUed a fox or a serpent, and
so on. 111. A similar correspondence pervades the vegetable king
dom ; thus a garden in general corresponds to heaven as to intel
Ugence and vrisdom ; and on this account heaven is called in the
Word the garden of God, and paradise,'^ and by man, the heavenly
paradise. Trees, according to their species, correspond to the
perceptions and knowledges of good and truth, from which come
inteUigence and wisdom ; and therefore the ancients, — who were
skilled in the scieace of conespondences, — celebrated thefr sacred
worship in groves ;" and hence it is that trees are so often men
tioned in the Word, and that heaven, the church, and man, are
compared to the vine, the olive, the cedar, and other trees ; and
that good works are compared to fruits. The food also which
vegetables produce, especiaUy that from grain, corresponds to
the affections of good and truth ; because those affections nourish
spiritual Ufe, as earthly food nourishes natural life ;° and hence
bread, in general, corresponds to the affection of aU good, be
cause it supports Ufe better than other aliments, and because
bread means aU food. On account of this correspondence the
Lord calls Himself the bread of life ; and for the same reason,
also, bread was in holy use in the Israelitish church, for it was
set on a table in the tabernacle, and caUed the bread of faces
[or shew-bread] . AU the dirine worship, which was celebrated
by sacrifices and burnt-offerings, was also caUed bread, and on
account of this correspondence, the most holy solemnity of wor
ship in the Christian church is the Holy Supper, consisting of
bread and vrine.^ From these few examples the nature of cor
respondence may be apprehended.
"• A garden and a, paradise, from correspondence, signify inteUigence
and vrisdom, n. 100, 108 ; from experience, n. 3220. All things which
correspond, also signify the same things in the Word, n. 2896, 2987,
2989, 2990, 2991, 3002, 3225.
" Trees signify perceptions and knowledges, n. 103, 2163, 2682,
2722, 2972, 7692 ; and therefore the ancients celebrated dirine worship
in groves under trees, according to their correspondences, n. 2722, 4552.
Concerning the influx of heaven into the subjects of the vegetable king
dom, as into trees and plants, n. 3648.
" Meats, from correspondence, signify such things as nourish spi
ritual life, n. 3114, 4459, 4792, 4976, 5147, 5293, 6340, 5342, 5410,
6426, 6576, 5582, 6588, 5655, 5916, 6277, 8562, 9003.
P Bread signifies all the good which nourishes the spiritual life of
man, n. 2165, 2177, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 9323,
9546, 10686. The bread, which was on the table in the tabernacle,
had a Uke signification, n. 3478, 9545. Sacrifices in general were called
bread, n. 2165. Bread involves all food, n, 2165 ; and thus it sig
nifies aU food, celestial and spiritual, n. 276, 680, 2165, 2177, 3478,
6118, 8410.
52

HEAVEN AND HELL. 112, 113
112. The manner in which the conjunction of heaven vrith
the world is effected by correspondences, shaU now be briefly
explained. The Lord's kiagdom is a kiagdom of ends, which are uses ;
or, — ^what is the same thing, — ^it is a kingdom of uses, which
are ends. On this account the universe was so created and
formed by the Divine, that uses might every where be clothed
vrith suitable coverings, and embodied in act or in effect, first in
heaven and afterwards in the world ; and thus by degrees and suc
cessively even to the ultimates of nature. Hence it is erident, that
the conespondence of things natural with things spiritual, or of
the world vrith heaven, is effected by uses, and that uses conjoin
them ; and that the forms vrith which uses are clothed, are cor
respondences, and mediums of conjunction, in proportion as they
are forms of uses. In the natural world and its three kingdoms,
all things which exist according to order are forms of uses, or
effects formed from use for use ; and therefore they are corre
spondences. The actions of man are uses in form, and are cor
respondences by which he is conjoined to heaven, so far as he
Uves according to Divine Order, or so far as he is in love to the
Lord and in charity towards his neighbour ; but to love the Lord
and the neighbour in general, is to perform uses f and besides
it is to be observed, that the natural world is conjoined vrith the
spiritual through man ; for he is the medium of thefr con
junction, and both worlds exist iu him,- — as was shewa above.
n. 57, — therefore so far as man is spiritual, he is a medium of
conjunction, but so far as he is natural and not spiritual, he is
not a medium of conjunction. Nevertheless the Divine influx
continues to flow iuto the world independently of the mediation
of man, and also into those things which are of the world in
man, but not into his rational principle.
113. As all things which are according to Dirine Order cor-
2 All good has its quality and deUght from uses, and according
to them, and therefore, such as the use is, such is the good, n. 3049,
4984, 7038. Angelic Ufe consists in the goods of love and charity,
and thus in performing uses, n. 454. Nothing is regarded by the
Lord, and thence by the angels, but ends, which are uses, appertaining
to man, n. 1317, 1645, 5949 ; for the kingdom of the Lord is a kingdom
of uses, and thus a kingdom of ends, n. 454, 696, 1103, 3645, 4054,
7038. To serve the Lord is to perform uses, n. 7038. AU things in
man, both general and particular, are formed for use, n. (3565), 4104,
6189, 9297 ; and they are formed from use, and thus use is prior to the
organical forms in man by which use is effected, because use is from
the influx of the Lord through heaven, n. 4223, 4926. The interiors
of man also, which are of his mind, are formed as he grows up, from
use and for use, n. 1964, 6815, 9297 ; and hence the quaUty of a man's
uses is the quality of the man, n. 1568, 3570, 4054, 6571, 6935, 6938,
10284. Uses are the ends, for the sake of which man acts, n. 3665,
53

113 — 115 HEAVEN AND HELL.
respond to heaven, so all things which are contrary to Diviue
Order conespond to hell; for aU things which correspond to
heaven have relation to the good and the true, and aU things
which correspond to hell have relation to the e-ril and the false.
114. Something shall now be said concerning the science of
correspondences, and its use.
It has been afready explained, that the spiritual world, which
is heaven, is conjoined -with the natural world by correspond
ences ; and therefore man has communication with heaven by
correspondences, for the angels of heaven do not think from
natural things, as man does : consequently when man is in the
science of correspondences, he may be consociated vrith angels
as to the thoughts of his mind, and be conjoined vrith them as
to his spfritual or intemal man. The Word was written by pure
conespondences, ia order that man might be conjoined vrith
heaven; and therefore even the minutest parts of the Word,
correspond to something spiritual,'' and if man were skilled in
the science of conespondences, he would understand its spiritual
sense, and become acquainted vrith arcana of which he perceives
nothing in the sense of the letter ; for in the Word there is a
literal sense, and there is a spfritual sense. The Uteral sense
consists of such things as are in the world, but the spiritual
sense of such things as are in heaven ; and since the conjunct
tion of heaven vrith the world is by conespondences, therefore a
Word was given, in whieh every iota has some spiritual corre
spondence." 115. It has been told me from heaven, that the most ancient
people on our earth, who were celestial men, thought from cor
respondences themselves, and that the natural things of the
world, which were before thefr eyes, served them as mediums of
such thought ; that, in consequence of this pecuUar character,
they enjoyed consociation vrith angels and conversed vrith them;
and that thus heaven was conjoined to the world through them.
On this account that period was caUed the golden age, of which
also it is said by ancient writers, that the inhabitants of heaven
dwelt vrith men, and held converse vrith them as friends vrith
friends; but after those times other men succeeded, who did
not think from correspondences themselves, but from the science
of correspondences ; nevertheless there was conjunction of hea
ven vrith man then, but not so intimate. This period was called
4064, 4104, 6815 ; for use is the first and the last, and thus the aU of
man, n. 1964.
"¦ TheWord was written by pure correspondences, n. 8615; and
man has conjunction vrith heaven by the Word, n. 2899, 6943, 9396,
9400, 9401, 10375, 10452.
' Concerning the spiritual sense of the Word, see the smaU work
On the White Horse mentioned in the Apocalypse.
54

heaven and hell. 115 — 117
the silver age. Afterwards succeeded a race, who, indeed, were
acquainted with correspondences, but did not think from the
science of them, because they were in natural good only, and
not, like their predecessors, in spiritual good. This period was
caUed the copper age. After these times man became graduaUy
external, and at length corporeal ; and then the science of cor
respondences was altogether lost, and vrith it the knowledge of
heaven, and of most things relating to heaven. These ages
were named from gold, sUver, and copper,* because gold, from
correspondence, denotes celestial good, — in which the most an
cient people were principled ; silver, spiritual good, — which was
the characteristic of the ancients who succeeded them; and
copper, natural good, in which the next posterity were principled ;
but iron, from which the last age was named, signifies hard
truth without good.

CONCERNING THE SUN IN HEAVEN.
116. The sun of this world is not risible in heaven, nor any
thing which exists from that sun, because it is natural. Nature
commences from that sun, and every thing which is produced by
it is caUed natural ; but the spfritual in which heaven is, is above
nature, and entfrely distinct from what is natural ; neither do
they communicate vrith each other except by correspondences.
The nature of the distinction between them may be compre
hended from what was said above, n. 38, concerning degrees ;
and the quaUty of thefr communication, from what was said in
the two preceding chapters concerning conespondences.
117. Although the sun of this world is not risible in heaven,
nor any thing which exists from that sun, stUl there is a sun
there, and light, and heat, and aU things which are in the world,
besides innumerable others, but not from a simUar origin ; for
aU things which exist in heaven are spfritual, whUe those which
exist in the world are natural. The sun of heaven is the Lord,
and the Ught of heaven is Divine Truth, and its heat is Dirine
Good, and both proceed from the Lord as a sun. From that
origin are all things which exist and appear in the heavens ; but
concerning light and heat, and the things which exist from them
in heaven, more will be said in the foUowing chapters ; at pre-
' Gold, from correspondence, signifies celestial good, n. 113, 1551,
1552, 6668, 6914, 6917, 9510, 9874, 9881 ; and silver signifies spi
ritual good, or truth from a celestial origin, n. 1651, 1662, 2954, 5658 ;
but copper signifies natural good, n. 425, 1561 ; and iron signifies truth
in the ultimate of order, n. 425, 426.
55

117, 118 heaven and hell.
sent we shaU speak only of the heavenly sun. The Lord appears
in heaven as a sun, because aU spiritual things exist from the Dirine
Love, and, by the sun of this world as a medium, all natural
things also ; for it is Divine Love which shines as a sun in heaven.
118. That the Lord reaUy appears in heaven as a sun, has
not only been revealed to me by angels, but also, on several oc
casions, by actual sight ; and what I have heard and seen shaU
therefore be briefly described.
The Lord does not appear as a sun in heaven, but on high
above the heavens : nor does He appear above the head, or in
the zenith, but before the faces of the angels, at a medium alti
tude. He appears far distant and in two places, in one before
the right eye, and in another before the left eye ; before the
right eye He appears exactly like a sun, as though of similar
fire, and of the same magnitude as the sun of the world ; but
before the left eye He does not appear as a sun, but as a moon,
white like the moon of our earth and of similar magnitude, but
more resplendent and encompassed vrith several, as it were,
lesser moons, each of which is similarly white and brUliant. The
Dord appears so differently in two places, because He appears
to every one according to the quality of his reception of Him ;
and therefore in one way to those who receive Him in the good
of love, and ia another way to those who receive Him in the
good of faith. To those who receive Him in the good of love,
the Lord appears as a sun, fiery and flaming, according to thefr
reception : these are in His celestial kingdom ; but to those who
receive Him in the good of faith. He appears as a moon, white
and briUiant, according to thefr reception : these are in His spi
ritual kiagdom." This difference in the Lord's appearance arises
from correspondence ; for the good of love conesponds to fire,
and therefore fire, in the spiritual sense, is love ; and the good
of faith corresponds to Ught, and therefore light, in the spi
ritual sense, isfaitli."
" The Lord appears in heaven as a sun, and He is the sun of hea
ven, n. 1053, 3636, 3643, 4060. The Lord appears to those who are
in the celestial kingdom, where the ruling love is love to Him, as a
sun ; and to those who are in the spiritual kingdom, where charity
towards the neighbour and faith rule, as a moon, n. 1521, 1529, 1530,
1531, 1837, 4060. The Lord as a sun appears at a middle altitude
before the right eye, and as a moon before the left eye, n. 1053, 1521,
1529, 1630, 1531, 3636, 3643, 4321, 5097, 7078, 7083, 7173, 7270,
8812, 10809. The Lord has been seen as a sun and as a moon by me,
n. 1531, 7173. The Essential Dirine of the Lord is far above His
Divine in heaven, n. 7270, 8760.
" Fire in the Word, both heavenly and infernal, signifies love, n.
934, 4906, 5215. Sacred or heavenly fire signifies Divine Love, n.
934, 6314, 6832 ; and infernal fire signifies the love of self and the
world, and every concupiscence which is of those lovea, n. 1861, 5071,
56

heaven and hell. 118, 119
The Lord appears before the eyes, because the interiors,
which are of the mind, see through the eyes ; from the good of
love through the right eye, and from the good of faith through
the left eye ;*' for all things which are on the right side, both in
angels and men, conespond to good from which truth is derived ;
and those which are on the left side correspond to truth which
is derived from good.^ The good of faith, in its essence, is truth
derived from good.
119. Hence it is that, in the Word, the Lord, as to love, is
compared to the sun, and as to faith, to the moon ; and also,
that love from the Lord to the Lord is signified by the sun, and
faith from the Lord in the Lord is signified by the moon ; as in
the follovring passages : " The light of the moon shall be as the
light of the sun, and the light of the sun shall be seven-fold, as the
light of seven days," Isaiah xxx. 26. " TVhen I shall put thee
out, I will cover the heavens, and make the stars thereof dark ;
I will cover the sun with a cloud, and the moon shall not give her
light ; all the bright lights of heaven will I make dark over thee,
and set darkness upon thy land," Ezekiel xxxii. 7, 8. " The sun
shall be darkened in his going forth, and the moon shall not cause
her light to shine," Isaiah xiii. 10. " The sun and the moon shall
be darkened, and the stars shall withdraw their shining. The
sun shall be turned into darkness, and the moon into blood," Joel ii,
10, 31 ; chap. iv. 15. " The sun became black as sackcloth of hair,
and the moon became as blood, and the stars of heaven fell unto the
earth," Apoc. ri. 12. "Immediately after the tribulation of those
days tke sun shall be darkened, and the moon shall not give her
light, and the stars shall fall from heaven," Matt. xxiv. 29 : and
elsewhere. In these passages, by the sun is signified love, by the
moon faith, and by the stars the knowledges of good and truth,"
which are said to be darkened, to lose their light, and to faU from
heaven, when they no longer exist [in the church] . That the
Lord appears in heaven as a sun, was also revealed by His trans
figuration before Peter, James, and John, when " His face did
shine as the sun," Matt. xrii. 2. The Lord was thus seen by the
disciples because they were then vrithdrawn from the body, and
6314, 6832, 7575, 10747, Love is the fire of life, and Ufe itself is
actually thence derived, n, 4906, 5071, 6032, 6314. Light signifies
the trath of faith, n. (3395), 3485, 3636, 3643, 3993, 4302, 4413,
4415, 9548, 9684.
y 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.
" The things which are on man's right side have reference to good
from which truth is derived, and those which are on the left side have
reference to trath derived from good, n. 9495, 9604.
» ConsteUations and stars, in the Word, signify the knowledges ol
good and truth, n. 2495, 2849, 4697.
57

119 — 121 heaven and hell.
were m the light of heaven; and hence it was that the ancients,
with whom the chiu'ch was representative, turned their faces
towards the sun in the east dming Dirine worship; and from
them is derived the custom of building churches with an eastern
aspect. 120. The nature and intensity of the Dirine Love may be
apprehended from comparison vrith the sun of the world, for —
though it may appear incredible — the Divine Love is far more
ardent than that sun ; and therefore the Lord, as a sun, does not
flow immediately into the heavens, but the ardency of His love
is graduaUy tempered by mediums which appear Uke radiant
belts around the sun. The angels also are veiled in a thin suit
able cloud, lest they should suffer injury from the Dirine influx ;'
and, for the same reason, the heavens are cUstant from the Lord
according to thefr reception of His love. The superior heavens
are nearest to the Lord, because they are in the good of love :
the inferior heavens are more remote, because they are in the
good of faith ; and they who are in no good, Uke the infernals,
are stUl more remote, and their distance is greater in propor
tion as they are more and more opposed to good."
121. When the Lord appears in heaven, as is frequently the
case. He does not appear encompassed with the sun, but in an
angeUc form, distinguished from the angels by the dirinity which
shines from His face ; but still He is not personally in heaven, —
because in person He is always encompassed vrith the sun, — ^but
He is present there by aspect ; for even the inhabitants of heaven
themselves fi'cquently appear as present in the place where their
riew is fixed or terminated, although it may be very far from the
place where they actually are : this presence is called the presence
of the internal sight, of which we shall speak hereafter. I have
also seen the Lord in an angelic form out of the sun, and a little
' The nature and intensity of the Dirine Love of the Lord illus
trated by comparison with the fire of the sun of the world, n. 6834,
(6844), 6849. The Divine Love of the Lord is love towards all the
human race, desiring to save them, n. 1820, 1866, 2263, 6872. The
love proximately proceeding from the fire of the Lord's love does not
enter heaven, but appears around the sun as radiant belts, n. 7270.
The angels, also, are veiled with a thin corresponding cloud, lest they
should suffer injury from the influx of burning love, n. 6849.
' The presence of the Lord with the angels is according to the
reception of the good of love and of faith fi-om Him, n. 904, 4198,
4320, 6280, 6832, 7042, 8819, 9680, 9682, 9683, 10106, 10811.
The Lord appears to evei-y one according to His quaUty, n. 1861,
3235, 4198, 4206. The hells are remote from the heavens, because
e-ril spirits cannot bear the presence of Dirine Love from the Lord,
n. 4299, 7519, 7738, 7989, (8157), 8306, 9327 ; and hence the heUs
are most remote from the heavens, and this remoteness is a great gulf,
0. 9346, 10187.
58

BEATEN AND HELL. 121  123
beneath it, at a great altitude ; and also near at hand in a simUar
form, with a resplendent countenance; and once as a flaming
beam in the midst of the angels.
122. The sun of the natural world appears to the angels as
somewhat of thick darkness opposite to the sun of heaven, and
the moon as somewhat less dark opposite to the moon of heaven,
and this appearance is constant ; because any thing fiery belong
ing to the world, conesponds to the love of self, and the Ught
fi'om it corresponds to the false derived from that love. The
love of self is diametricaUy opposed to Divine Love, and the
false derived from the love of self is diametricaUy opposed to
Dirine Truth ; and what is opposite to Dirine Love and Divine
Truth is thick darkness to the angels. Hence it is, that to wor
ship the sun and moon of the natural world, and to bow down
to them, signifies, in the Word, to love self and the falses derived
from that love ; and therefore such idolaters were to be cut off :
see Deut. iv. 19 ; chap. xrii. 3, 4, 5 ; Jer. -vUi. 1, 2 ; Ezek. riii.
15, 16, 18; Apoc. xvi. 8; Matt. xUi. 6.''
123. Since the Lord appears in heaven as a sun, from the
Dirine Love which is in Him and from Him, therefore aU who
are in the heavens turn themselves constantly to Him. They
who are in the celestial kingdom turn themselves to Him as a
«un, and they who are in the spfritual kingdom, as a moon ; but
they who are in hell turn themselves to the thick darkness and
darkness which are opposite, and thus backward from the Lord,
because they are aU in the love of self and the world, and are
thus opposed to the Lord. They who turn themselves to the
thick darkness which is in the place of the sun of the world, are
in the hells to the back, and are caUed genii ; and they who turn
themselves to the darkness which is in the place of the moon, are
in the hells in front, and are called spirits; andhence it is that they
who are in the heUs are said to be in darkness, and they who are
in the heavens, in light. Darkness also signifies the false derived
from eril, and light, truth derived from good. They turn them
selves in this manner, because all in the other life look to those
things which rule in their interiors, that is, to thefr loves, and
the interiors form the countenance of an angel or spirit. In the
spiritual world also there are no determinate quarters, as in the
natural world, but the quarters are determined by the direction
of the face. Man, also, turns himself in a similar manner as to
¦* The sun of the world is not risible to the angels, but, in its place,
somewhat darkish at the back, opposite to the sun of heaven, which is
the Lord, n. 7078, 9755. The sun, in the opposite sense, signifies
the love of seK, n. 2441 ; in which sense, by adoring the sun, is sig
nified to worship those things which are contrary to heavenly love, or
to the Lord, n. 2441, 10584. To those who are in the hells, the sun
of heaven is thick darkness, n. 2441.
59

123 — 127 HEAVEN AND HELL.
his spirit ; backwards from the Lord, if he is in the love of self
and the world, and towards Him, if he is in love to the Lord
and his neighbour ; but man is ignorant of this, because he is in
the natural world, where the quarters are determined according
to the rising and setting of the sun ; but this subject, being
hard to understand, shaU be further explained when we come to
treat of the Quarters, Space, and Time in heaven.
1 24. Because the Lord is the sun of heaven, and all things
which are derived from Him look towards Him, therefore also
He is the common centre from which aU dfrection and determi
nation are derived;' and thus aU things which are beneath,
whether in heaven or on earth, are in His presence and under
His auspices.
125. The reader wUl now more clearly understand the con
tents of the preceding chapters concerning the Lord ; namely.
That He is the God of heaven, n. 2 to 6. That His Divine makes
heaven, n. 7 to 12. That the Divine of the Lord in heaven is
love to Him and charity towards the neighbour, n. 13 to 19.
That there is a correspondence of all things of the world with
heaven, and through heaven with the Lord, n. 87 to 115 : and.
That the sun and moon of the natural world have such a corre
spondence, n. 105.

CONCERNING LIGHT AND HEAT IN HEAVEN.
126. They who think only from nature cannot comprehend
that there is Ught in heaven, when yet that light far exceeds the
mid-day Ught of the world. I have often seen it, even in the
time of evening and night; and at fibrst I wondered, when I
heard the angels say, that the Ught of the world is Uttle better
than shade in comparison vrith the Ught of heaven, but since I
have seen it, I can testify that it is so: its whiteness and bright
ness sm-pass aU description, and every thing which I have seen
in heaven appeared more clearly, and therefore more distinctly,
in that Ught, than natural objects appear in the world.
127. The Ught of heaven is not natural — like that of the
world — but spfritual, for it proceeds from the Lord as a sun, and
that sun is Dirine Love, as was shown in the preceding chapter.
That which proceeds from the Lord as a sun, in heaven, is caUed
Dirine Truth, although in its essence it is Dirine Good united to
Dirine Truth ; and hence the angels have Ught and heat : Ught
" The Lord is the common centre, to which aU things of heaven
tm-n themselves, n. 3633.
60

HEAVEN AND HELL, 127  129
from the Dirine Tmth, and heat from the Dirine Good ; and
thus it is erident, that the Ught and heat of heaven, are not
natural but spiritual, from thefr origin.-''
128. The Divine Tmth is Ught to the angels, because they
are spiritual, and not natural ; for the spfritual see from thefr
own sun, and the natural from thefrs. Dirine Truth is the
source from which the angels have understanding, and under
standing is thefr internal sight, which flows into and produces
thefr external sight ; and hence aU things which appear in hea
ven from the Lord as a sun, appear in Ught.'' Such being the
origin of light in heaven, therefore it varies according to the re
ception of Dirine Truth fi-om the Lord, or — what is the same
thing — according to the inteUigence and vrisdom of the angels :
the Ught of the celestial kingdom is therefore different from
that of the spiritual kingdom, and it is different also in each
society. The Ught in the celestial kingdom appears flaming,
because the angels of that kingdom receive Ught from the Lord
as a sun ; but the Ught in the spiritual kingdom is white, because
the angels of that kingdom receive Ught from the Lord as a
moon, (see above, n. 118). The Ught is not the same in one
society as in another, nor is it the same throughout each indiri
dual society; for they who are in the centre are in greater Ught,
and they who are in the cfrcumference in less, (see n. 43) . In a
word, in the same degree in which the angels are recipients of
Di-vine Truth — that is, are in intelUgence and vrisdom from the
Lord — they have Ught,* and therefore they are caUed angels of
light. 129. Since the Lord in the heavens is Divine Truth, and
Divine Truth is the Ught of heaven, therefore in the Word the
Lord is caUed The Light; and also every truth which is from Him
is called light, as in the foUovring passages : " Jesu,s said, I am
the light of the world ; he that followeth Me shall not walk in
darkness, but shall have the light of life," John viU. 12. " As
long as I am in the world, I am the light of the world," John ix. 5,
" Jesus said, Yet a little while is the light with you. Walk while
ye have the light, lest darkness come upon you. WJiile ye have
f All light in the heavens is from the Lord as a sun, n. 1053, 1621,
3195, 3341, 3636, 3643, 4416, 9648, 9684, 10809. The Dirine Trath
proceeding from the Lord appears in heaven as light, and is all the
light of heaven, n. 3196, 3223, 6400, 8644, 9399, 9548, 9684.
y The Ught of heaven iUuminates both the sight and the under
standing of angels and spirits, n. 2776, 3138.
* Light in heaven is according to the intelligence and wisdom of
the angels, n. 1524, 1629, 1530, 3339 ; and the differences of Ught in
the heavens are as many as the angeUc societies, since perpetual varie
ties as to good and truth, that is, as to wisdom and inteUigence, exist in
the heavens, n. 684, 690, 3241, 3744, 3745, 4414, 5598, 7236, 7833,
7836. 61

129, 130 HEAVEN AND HELL.
the light, believe in the light, that ye may be the children of light.
I am come a light into the world, that whosoever believeth in Me
should not abide in darkness," John xu. 35, 36, 46. " Light is
come into the world, but men loved darkness rather than light,"
Tohn in. 19. John said concerning the Lord, " This is the true
Ught, which enlighteneth every man," John i. 4, 9. " The people
which sat in darkness saw great light, and to them who sat in the
region and shadow of death, light is sprung up," Matt. iv. 16.
" I will give thee for a covenant of the people, for a light of the
Gentiles," Isaiah xUi. 6. " I will also give thee for a light to the
Gentiles, that thou mayest be My salvation unto the end of the
earth," Isaiah xUx. 6. " The nations of them which are saved
shall walk in the light of it," Apoc. xxi. 24. " Send out Thy light
and Thy truth : let them lead me," Psalm xliU. 3. In these and
other passages, the Lord is caUed light as to the Divine Truth
which is from Him, and truth itself is also called light. Since
the light of heaven proceeds from the Lord as a sun, therefore
when He was transfigured before Peter, James, and John, " His
face did shine as the sun, and His raiment was white as the light,
exceeding white as snow, so as no fuller on earth can white them,"
Mark is. 3 ; Matt. xrii. 2. The Lord's raiment appeared thus,
because it represented the Dirine Truth which is from Him in
the heavens; and garments, in the Word, therefore signify
truths ;• whence it is said, in David, " Lord, Thou coverest Thy
self with light as with a garment," Psalm civ. 2.
130. That the Ught of heaven is spiritual, and that spfritual
light is Divine Truth, is also erident, because man enjoys spi
ritual light, and derives iUustration from it so far as he is in in
teUigence and vrisdom from Dirine Truth ; for the spiritual light
of man is the Ught of his understanding, and the objects of the
understanding are truths, which that Ught arranges analyticaUy
into orders, and forms into reasons, from which conclusions
foUow in a series (according to spfritual light.)*' The natural man
* Garments in the Word signify truths, because they invest good,
n. 1073, 2576, 5248, 6319, 6954, 9216, 9952, 10536 ; and the gar
ments of the Lord, when He was transfigured, signified Dirine Truth
proceeding from His Di-vine Love, n. 9212, 9216.
* The Ught of heaven iUuminates the understanding of man, and
on this account man is rational, n. 1624, 3138, 3167, 4408, 6608,
8707, 9128, 9399, 10569. The understanding is enlightened, because
it is recipient of truth, n. 6222, 6608, 10661. The understanding is
enUghtened so far as man receives truth in good from the Lord, n. 3619.
The understanding is of the same quaUty as the truths derived from
good, from which it is formed, n. 10064. The understanding has Ught
from heaven, as the sight has Ught from the world, n. 1524, 5114,
6608, 9128. The Ught of heaven from the Lord is always present
with man, but it flows-in only so far as man is in truth derived from
good, n. 4060, 4214.
62

HEAVEN AND HELL. 130, 131
is not aware that it is real Ught by which the understanding sees
such things, because he does not see that Ught vrith his eyes,
nor perceive it in thought ; nevertheless many are acquaiated
vrith it, and also distiuguish it from the natural Ught ia which
they are who think naturaUy and not spfrituaUy. They think
naturally who look to the world only, and attribute aU things to
nature ; but they think spirituaUy who look to heaven, and at-
tribUite aU things to the Divine. It has been frequently granted
me t'o perceive, and also to see, that the Ught which enlightens
the mind is true Ught, quite distinct from that which is called
natural Ught. I have been elevated into that light by degrees
more interiorly, and my understanding was enlightened in pro
portion to the elevation, until at length I perceived what I did
not perceive before, and lastly such things as do not faU vrithin
the grasp of thought from natural Ught. 1 have sometimes been
vexed at this dulness of the natural mind about things which
were clearly and perspicuously perceived in heavenly Ught.'
Since there is a Ught appropriate to the understanding, therefore
we speak of the understanding in the same terms as of the eye ;
that it sees and is in light when it perceives, and that it is
obscure and dark when it does not perceive ; with many simUar
expressions. 131. Since the Ught of heaven is Divine Truth, therefore,
also, it is Dirine Wisdom and InteUigence, and consequently to
be elevated into the Ught of heaven, is to be elevated into intel
Ugence and vrisdom, and to be enUghtened ; and hence it foUows
that the angels are in Ught exactly in proportion to thefr intel
Ugence and vrisdom. Again; because the Ught of heaven is
Diviae Wisdom, therefore the true character of all is manifest
in that Ught, for the interiors of every one are there openly dis
played in the face, and thefr quaUty precisely revealed : not the
least thing is concealed. The interior angels love that all vrithin
them should be manifest, because they vriU nothing but good :
on the contrary they who are beneath heaven, and do not wiU
what is good, are exceedingly afraid lest they should be riewed
in the Ught of heaven. The infernals appear amongst each other
as men, but — most wonderful ! — in the Ught of heaven they ap
pear as monsters vrith horrible countenances and horrible bodies,
the exact forms of thefr own evU.'" It is the same vrith man as to
' When man is being elevated from the sensual [mind], he comes
into a milder Ught, and at length into celestial Ught, n. 6313, 6315,
9407 ; for there is an actual elevation into the light of heaven, when
man is elevated into inteUigence, n. 3190. How great a Ught has
been perceived, when I have been withdrawn from worldlv ideas, n.
1526, 6608.
"* They who are in the heUs, in their own Ught, which is Uke that
of burning charcoal, appear to themselves as men, hut in the Ught oi
heavens as monsters, n. 4531, 4533, 4674, 5057, 5058, 6605, 6626.
63

131  134 HEAVEN AND HELL
his spirit, when seen by angels. If he is good, he appears a
man, beautiful according to his good ; if eril, he appears a mon
ster, deformed according to his eril. Hence it is erident that
nothing is hid from the Ught of heaven, and that all things are
manifest, because the Ught of heaven is Divine Truth.
132. Inasmuch as Dirine Truth is Ught in the heavens, there
fore aU truths, wheresoever they are, — whether in an angel or
out of him, in the heavens or out of them, — are lucid ; but truths
out of the heavens do not shine Uke truths vrithin the heavens.
Truths out of the heavens shine coldly, Uke snow vrithout heat,
because they do not derive thefr essence from good Uke truths
vrithin the heavens; and therefore, when the Ught of heaven
faUs upon that cold Ught, it disappears, and, if evU be under
neath, it is turned into darkness. This I have occasionaUy vrit-
nessed, and many other remarkable things concerning the lucidity
of truths, which are here passed by,
133. Something shaU now be said concerning the heat of
heaven. The heat of heaven in its essence is love, which proceeds from
the Lord as a sun. We have afready said that the sun of heaven
is Dirine Love ia the Lord and from the Lord ; and hence it is
erident, that the heat of heaven is spiritual as weU as its Ught,
because both are from the same origin." There are two things
which proceed from the Lord as a sun ; Dirine Tmth and Divine
Good : Dirine Truth in the heavens is Ught, and Divine Good
is heat ; but Divine Truth and Dirine Good are so united, that
they are not two, but one ; nevertheless they are separated vrith
the angels, for some angels receive Divine Good more than
Dirine Truth, and others receive Divine Truth more than
Dirine Good. They who receive more of the Divine Good are
in the Lord's celestial kingdom, and they who receive more of
the Divine Trath are in the Lord's spiritual kingdom ; but the
most perfect angels are they who receive both in the same
degree. 134. The heat of heaven, Uke its Ught, is everywhere various ;
for the heat of the celestial kingdom Offers from that of the spi
ritual kingdom, and no two societies have the same. The differ
ence is not only a difference in degree, but in kind. It is more
intense and pure in the Lord's celestial kingdom, because the
angels there are more receptive of the Divine Good : it is less
intense and pure in the Lord's spiritual kingdom, because the
angels there are more receptive of Divine Truth; and it differs
" There are two origins of heat, and also two origins of Ught,
namely, the sun of the world and the sun of heaven, n. 3338, 5215,
7324. The heat which proceeds from the Lord as a sun is the affection
which is of love, n. 3636, 3643 ; and hence spiritual heat is, in its
essence, love, n. 2146, 3338, 3339, 6314.
64

HEAVEN AND HELL, 134, 135
in every society according to reception. There is heat also in
the hells, but it is unclean." The heat in heaven is what is
meant by sacred and celestial fire, and the heat of heU is what
is meant by profane and infernal fire : both denote love. Celes
tial fire denotes love to the Lord, and love towards the neigh
bour, and every affection derived from those loves ; and infernal
fire denotes the love of seU, and the love of the world, and every
concupiscence derived from those loves. That love is heat from
a spiritual origin, is erident from man's growing warm according
to the actirity of love ; for in proportion to its quantity and
quaUty, he grows hot, and is inflamed ; and the heat becomes
visible when his love is assaulted. Hence, also, it is usual to
speak of a man being inflamed, heated, burning, boiling, and on
fire, in reference to the affections which are of the love of good,
and also to the concupiscences which are of the love of evU.
135. The love which proceeds from the Lord as a sun is felt
in heaven as heat, because the interiors of the angels receive
love fi'om the Dirine Good which is from the Lord, and thefr
exteriors are warmed from within. Hence it is that heat and
love so mutuaUy conespond to each other in heaven, that every
one there enjoys a kind and degree of heat conesponding with
the quality of his love, agreeably to what was just now said.
The heat of the world does not enter heaven, because it is too
gross, and is not spiritual, but natural : it is otherwise vrith
men, because they are in the spfritual world as weU as in the
natural world. They are, therefore, warm as to the spfrit alto
gether according to thefr loves ; but as to the body they are
warm both from the heat of the spirit and from the heat of the
world ; and the one flows into the other, because they conespond.
The nature and quaUty of the conespondence of these two kinds
of heat is maiufest from animals, for thefr loves, — the chief of
which is the love of continuing -thefr species, — burst forth and
operate according to the presence and volume of heat from the
sun of the world, which prevails only in the time of spring and
summer ; but they are greatly deceived who imagine that the
influent heat of the world excites loves ; for the natural does
not flow into the spiritual, but the spiritual flows into the na
tural. The influx of the spiritual into the natural is according
to Divine Order, but the influx of the natural into the spfritual
is contrary to Di-vine Order.^
" That there is heat in the heUs, but that it is unclean, n. 1773,
2757, 3340 ; and that the odour arising fi-om it is like the smeU of
lung and excrement in the world, and, in the worst heUs, is, as it
were, cadaverous, n. 814, 819, 820, 943, 954, 5394.
P There is spiritual influx, but not physical influx ; and therefore
there is influx from the spiritual world into the natural, but not from
the natural world into the spiritual, n. 3219, 5119, 5259, 5427, 5428,
6477, 6322, 9110, 9111.

136, 137 HEAVEN AND HELL.
136. Angels, Uke men, have understanding and wUl. The
Ught of heaven makes the Ufe of thefr understanding, because
the Ught of heaven is Divine Truth, and thence Dirine Wisdom ;
and the heat of heaven forms the life of their wUl, because the
heat of heaven is Dirine Good, and thence Divine Love. The
very essential life of the angels is from that heat, but not from
the Ught, except so far as it contains heat; and that life in general
is from heat is erident, for on the removal of heat Ufe perishes.
The case is simUar in regard to faith vrithout love, or to truth
without good ; for truth, which is caUed the truth of faith, is
Ught, and the good which is of love is heat.^^ These truths ap
pear more clearly when Ulustrated by comparisons from the heat
and Ught of the world, to which the heat and Ught of heaven
correspond; for from the heat ofthe world conjoined with Ught,
aU things which grow on the earth rerive and flourish ; — ^this con-
jimction takes place in the seasons of spring and summer, — ^but
from Ught separate from heat nothing rerives and flourishes, but
all things are torpid and die ; and this separation takes place in
the time of winter, when heai is absent, though Ught continues.
Prom this conespondence, heaven is caUed paradise, because,
there, truth is conjoined -with good, or faith vrith love, as Ught
is conjoined vrith heat in the season of spring on earth. These
particulars wiU more clearly iUustrate the truth. That the Divine
of the Lord in heaven, is love to Him, and charity towards the
neighbour ; see n. 13 to 19.
137. It is said in John, "In the beginning was the Word, and
the Word was with God, and the Word was God .- all things were
made by Him, and without Him was not anything made that was
made. In Him was life, and the life was the light of men. He
was in the world and the world was made by Him. And the
Word was made flesh and dwelt among us, and we beheld His
glory," i. 1, 3, 4, 10, 14. That the Lord is here meant by the
Word, is erident, for it is said that the Word was made flesh ;
but what is speciflcaUy meant by the Word, has not yet been
knovm, and shaU therefore be explained. The Word, in this
passage, is Dirine Truth, which is in the Lord and from the
Lord ;*¦ and therefore it is also caUed light, and that Ught is
3 Truths without good are not in themselves truths, because they
have no Ufe; for traths have aU their life from good, n. 9603 : they
are indeed as a body without a soul, n. 3180, 9164 ; and are not ac
cepted of the Lord, n. 4368. The quality of truth without good, thus
of faith -without love described, and also the quaUty of ti-uth derived
from good or of feith derived from love, n. 1949, 1960, 1961, 1964,
6830, 5951. It amounts to the same thing whether we speak of truth
or of faith, and of good or of love ; because truth is of faith and good
is of love, n. (2839), (4353), 4997, 7178, 7623, 7624, 10367.
"¦ The term 'Word, in the Sacred Scriptures, signifies various things ;
s>s, disconrFe, the though-t ofthe mind, every thing which really exists ;
66

HEAVEN AND HELL. 137
Dirine Truth, was shewn in the former part of this chapter.
How aU things were made and created by the Divine Truth shall
now be explained.
Divine Truth has all power in heaven, and vrithout Dirine
Truth there is, absolutely, no power." AU the angels are caUed
powers, from Dirine Truth, and actuaUy are powers in propor
tion as they are recipients or receptacles of Divine Truth ; and
hence they have power over the hells, and over all who put them
selves in opposition ; for a thousand enemies in the hells are not
able to sustain one ray of the Ught of heaven, which is Dirine
Truth. Since therefore the angels are angels by vfrtue of thefr
reception of Dirine Truth, it follows that the whole heaven is
from no other source, for heaven consists of angels.
That such immense power is inherent in Dirine Truth, can
not be believed by those who have no other idea of truth than
as of thought, or discourse, in which there is no inherent power,
except so far as others obey it ; but Divine Truth has inherent
power in itself, and power of such a nature, that heaven and
earth were created by it, and aU things which are therein. That
Dirine Truth has snch inherent power, may be iUustrated by
the power of truth and good in man, and by the power of light
and heat from the sun in the world.
By the power of truth and good in man. Every thing which
man does, he does from understanding and wUl. He acts from
his wUl by good, and from his understanding by truth ; for aU
things which are in the will have relation to good, and aU things
which are in the understanding have relation to truth.* The
whole body, therefore, is put in action from the wUl and under
standing, and thousands of things rush spontaneously together,
just at thefr nod and pleasure ; and hence it is erident, that the
whole body is formed for obedience to good and truth, and, con
sequently, that it is formed from good and truth.
By the power of heat and light from the sun in the world.
also something ; and, in the supreme sense, Dirine Trath, and the Lord,
n. 9987. That it signifies Divine Trath, see n. 2803, 2894, 4692,
5076, 5272, (7830), 9987 ; and the Lord, n. 2533, 2859.
" The Divine Truth proceeding from the Lord has all power, n.
6948, 8200 ; and all power in heaven is of trath derived from good,
n. 3091, 3563, 6344, 6423, 8304, 9643, 10019, 10182. _ The angels
are called powers, and are powers, hy virtue of the reception of Divine
Truth from the Lord, n. 9639 ; and on this account also they are fre
quently caUed gods in the Word, n. 4295, 4402, 8301, 8192, 9160.
' 'The understanding is recipient of trath, and the will recipient of
good, n. 3623, 6125, 7503, 9300, (9930), and, therefore, aU things
which are in the understanding have relation to traths, whether they
reaUy are truths, or are only thought to be so by man ; and all things
which are in the wUl have reference to goods in like manner, n. 803,
10122.
67 ^^

137  141 HEAVEN AND HELL.
AU things which grow in the world, as trees, corn, flowers
grasses, fimits, and seeds, exist from no other source than the
heat and Ught of the sun; and hence it may appear what a
power of production is contained in those elements ; what then
must be the power of Dirine Ught, which is Dirine Trutli ; and
of Divine heat, which is Dirine Good ! From them heaven
exists, and consequently the world — for the world exists through
heaven, as was shewn above ; and this wiU explain in what man
ner it is to be understood, that aU things were made by the
Word, and that without Him was not any thing made that was
made ; and also that the world was made by Him, namely, by
Dirine Truth from the Lord." For this reason, in the book of
Genesis mention is first made of light, and afterwards of those
things which depend on light (Gen. i. 3, 4) ; and hence also it
is, that aU things in the universe, both in heaven and in the
world, have relation to good and truth, and to their conjunction,
in order that they may be real existences.
139. It is to be observed, that the Dirine Good and Divine
Trath which are in the heavens from the Lord as a sun, are not
in the Lord, but from the Lord; in the Lord there is only
Dirine Love, which is the Esse from which the Dirine Good
and Dirine Trath in the heavens exist ; and this also may be
iUustrated by comparison vrith the sun of the natural world ; for
the heat and Ught which are in the world, are not in the sun,
but from the sun ; in the sun there is nothing but ffre, from
which heat and light proceed. To proceed means to exist from
an Esse. 140. Since the Lord, as a sun, is Dirine Love, and Dirine
Love is Dirine Good itself, therefore the Dirine which proceeds
from Him, and is His Divine in heaven, is caUed, for the sake
of distinction, Dirine Truth, although it is Dirine Good united
with Dirine Truth. This Divine Truth is what is caUed the
Holy (Spirit) proceeding from Him.

CONCERNING THE FOUR QUARTERS IN HEAVEN,
141. There are four quarters in heaven, as in the world;
the north, the south, the east, and the west, and they are deter
mined in both worlds by the sun; in heaven by the sun of
heaven, which is the Lord, and in the world by the sun of the
world : nevertheless there are great differences in the two cases.
" The Dirine Truth proceeding from the Lord, is the only real ex
istence, n. 6880, 7004, 8200 ; for by it all things were created and
made, n. 2803, 2884, 5272, 7678.
68

HEAVEN AND HELL. 141 — 143
The FIEST difference is, that, in the world, that quarter is
called the south, where the sun is at his greatest altitude above
the earth ; the north, where he is in the opposite point beneath
the earth ; the east, where he rises at the equinoxes ; and the
west, where he then sets. Thus, in the wc^ld, all the quarters
are determined from the south, but in heaven that quarter is
caUed the east where the Lord appears as a sun ; opposite is the
west ; on the right is the south, and on the left is the north,
and this in whatever dfrection the inhabitants turn themselves.
Thus, in heaven, aU the quarters are determined from the east ;
and that quarter is caUed the east (oriens, rising) where the Lord
appears as a sun, because aU the origin (origo) of life is from
Him as a sun ; and also because in proportion as heat and light,
or love and intelligence, are received from Him by the angels,
the Lord is said to ame upon them. Hence also it is that the
Lord is called the East in the Word.^
142. Another difference is, that the east is always before
the angels, the west behind them, the south on thefr right and
the north on their left hand; but since this cannot be easUy
understood in the world, because man turns his face to every
quarter, therefore it shall be explained.
The whole heaven turns itself towards the Lord as to its
common centre, and therefore all the angels turn themselves
towards Him. That there is a universal tendency to a common
centre on earth is weU known; but the tendency in heaven
differs from the tendency in the world ; for in heaven the front
or fore parts tend to the common centre, but in the world, the
lower parts ; and this tendency in the world, is caUed the cen
tripetal force, and also graritation. The interiors of the angels
are actually turned forward, and because the interiors present
themselves in the face, therefore the face determines the quar
ters iu heaven.^
143. That the angels have the east before them whithersoever
they turn, vriU be stiU less easUy understood in the world, be
cause man has every quarter before him according to the dfrec
tion in which he turns himself. We vriU therefore explain this
also. Angels, turn and bend thefr faces and bodies in every dfrec
tion Uke men, but stUl they have the east constantly before thefr
eyes ; because changes of aspect vrith angels are unlike those of
* The Lord, in the supreme sense, is the east, because He is the
sun of heaven, which is always in its rising, and never in its setting,
n. 101, 6097, 9668.
s' AU in heaven turn themselves to the Lord, n. 9828, 10130,
10189, 10420 ; and yet the angels do not turn themselves to the Lord,
but the Lord tums them to Himself, n. 10189 ; for the presence ofthe
angels is not vrith the Lord, but the Lord's presence is vrith the angels,
n. 9415. 69

143, 144 HEAVEN AND HELL.
men, and are from another origin : they, indeed, appear simUar,
but are not so, because aU determinations of aspect both vrith
angels and spirits spring from the ruling love. We have just
said, that the interiors of the angels are actuaUy turned towards
thefr common centre, which is the Lord as a sun in heaven ; and
since love is thus continuaUy before thefr interiors, and the coun
tenance exists from the interiors, and is their external form, there
fore the ruling love is continuaUy before the face. Hence the Lor&
as a sun is continuaUy before the face in heaven, because He is
the source from which the angels derive their love ¦," aud since
the Lord Himself is in His own love vrith the angels, therefore
it is He who causes them to look to Him in whatever dfrection
they turn. These things cannot now be further elucidated, but
in the foUowing chapters, — especiaUy in those on Representations
and Appearances, and on Time and Space, in heaven, — they wUl
be made more plainly inteUigible.
That the angels have the Lord constantly before them, has
been given me to know, and also to perceive, from much expe
rience ; for whenever I have been in company with angels, the
Lord has been sensibly present before my face, not seen, indeed,
but stUl perceived in Ught. The angels also have frequently tes
tified that it is so.
Because the Lord is constantly before the faces of the angels,
therefore it is usual even in the world to say of those who beUeve
in God, and love Him, that they set Him hefore their eyes, and
before their face, and that they look to Him and keep Him in
view. This mode of speaking is derived from the spiritual world,
for many expressions in human language are derived from the
spiritual world, although man is ignorant of thefr origin.
144. That there is such a turning to the Lord, is one of the
wonders of heaven ; for it is possible that many may be in the
same place, and one may turn his face and body in one dfrec
tion, and another in another, and yet aU see the Lord before
them; and every one has the south on his right hand, the north
on his left, and the west behind. It is another of the wonders
of heaven, that although the aspect of the angels is always
towards the east, they have an aspect also towards the other
three quarters; but thefr aspect towards these is from thefr
interior sight, which is the sight of thought. It is also another
wonder of heaven, that it is not lawful for any one there to stand
' AU in the spiritual world constantly turn themselves to their own
loves, and the quarters commence, and are determined, in that world
from the face, 10130, 10189, 10420, 10702 ; for the face is formed to
correspondence vrith the interiors, n. 4791 to 4805, 5695, and hence
the interiors shine forth from the face, n. 3627, 4066, 4796, which in
the angels makes one vrith the interiors, n. 4796, 4797, 4799, 6695,
8249. Concei-ning the influx of the interiors into the face and its
muscles, 3631, 4800.
70

HEAVEN AND HELL, ^ 144  148
behind another, and to look at the back of his head; because
the influx of good and truth, which is from the Lord, would be
disturbed by it.
145. The angels do not see the Lord as He sees them, for
they see the Lord through thefr eyes, but the Lord sees them
in the forehead, because the forehead corresponds to love ; and
the Lord by love flows into thefr wiUs, and makes Himself risible
to their understandings, to which the eyes conespond."
146. The quarters in the heavens which constitute the Lord's
celestial kingdom, differ from those which constitute His spfri
tual kingdom ; because the Lord appears as a sun to the angels
who are in His celestial kingdom, but to the angels who are in
His spfritual kingdom, as a moon. Where the Lord appears is
the east, but the distance between the sun and the moon in
heaven is thfrty degrees ; consequently there is the same differ
ence between the quarters of the celestial kingdom and those of
the spiritual kingdom. That heaven is distinguished into two
kingdoms, which are caUed the celestial kingdom and the spi
ritual kingdom, was shewn n. 20 to 28 ; and that the Lord ap
pears in the celestial kingdom as a sun, and in the spiritual king
dom as a moon, n. 118; nevertheless, the quarters in heaven are
not hereby rendered indistinct, because the spfritual angels can
not ascend to the celestial angels, nor can the celestial angels
descend to the spfritual [see above, n. 35.]
147. The nature and quaUty of the Lord's presence in hea
ven may now be understood, for He is every where, and vrith
every one, in the good and truth which proceed from Him ; and
consequently He is vrith the angels in what is. His own, as was
said above, n. 12. In the interiors oi tne angels, from which
the eyes see, there is a perception of the Lord's presence, and
therefore they behold Him out of themselves, because there is
continuity [between the sight of the eyes and the interiors which
are the origin of thefr sight] . Hence it is erident how the Lord
is in them, and they in the Lord, according to His own words,
"Abide in Me, and I in you," John xv. 4. " He that eateth My
flesh, and drinketh My blood, dwelleth in Me, and I in him," John
ri. 56. The Lord's flesh signifies Diviae Good, and His blood,
Divine Truth.*
148. AU the inhabitants of heaven dwell distinctly according
" The forehead corresponds to celestial love, and therefore the fore
head, in the Word, signifies that love, n. 9936. The eye corresponds
to the understanding, because the understanding is internal sight, n.
2701, 4410, 4526, 9061, 10669 ; and therefore, to lift up the eyes and tc
see, signifies to understand, to perceive, and to observe, n. 2789, 2829,
3198, 3202, 4083, 4086, 4339, 5684. _
' The flesh of the Lord signifies His Divine Human, and the divine
good of His love, n. 3813, 7860, 9127, 10283 ; and the blood of the
Lord signifies divine trath, and the holy principle of faith, n. 4735,
71

148  150 HEAVEN AND HELL.
to the quarters. They who are in the good of love dwell on the
east and west : on the east they who are in clear perception of it,
and on the west they who are in obscure perception of it. They
who are in vrisdom derived from the good of love, dweU in the
south and north ; they who are in the clear light of vrisdom, in
the south, and they who are in the obscure light of vrisdom, in
the north. The dweUings of the angels in the Lord's spfritual
kingdom are arranged in the same manner as those of the angels
of the celestial Idngdom, yet with a difference according to the
good of love and the Ught of truth derived from good. Love in
the celestial kingdom, is love to the Lord, and the Ught of trath
derived from it is vrisdom ; but in the spiritual kingdom it is
love towards the neighbour, which is caUed charity, and the
Ught of truth thence derived is intelUgence, which is likevrise
caUed faith : see above, n. 23. They differ, also, as to the quar
ters ; for the quarters in the two kingdoms are distant thfrty
degrees from each other, as was said just above, n. 146.
149. In every society of heaven the same anangement pre-
vails. They who are in the most intense love and charity are in
the east, and in the west are they who are in less : they who are
in the greatest Ught of vrisdom and inteUigence are in the south,
and they who are in less are in the north. The angels dwell
thus distinctly because every society is an image of the whole
heaven, and also is heaven in miniature,^ — see above, n. 51 to 58,
— and the same order prevails in thefr assemblies. They are
brought into this order as a consequence of the form of heaven,
by virtue of which every one knows his own place. The Lord
also prorides that in every society there may be some of every
class, to the intent that the form of heaven may be, in every
part, the same : nevertheless the arrangement of the universal
heaven differs from that of each society, as a whole differs from
its parts ; for the societies which are in the east excel the socie
ties which are in the west, and those which are in the south
excel those which are in the north.
150. Hence it is that the quarters in the heavens signify the
quaUties which pecuharly characterise the angels who dweU
there : thus, the east signifies love and its good iu clear percep
tion ; the west the same in obscure perception ; the south vrisdom
and intelUgence in clear Ught, and the north the same in obscure
light. From this signification of the quarters in heaven, they
have a similar signification in the internal, or spfritual, sense of
the Word ;° for the internal, or spiritual, sense of the Word is in
perfect agreement vrith the things which exist in heaven.
6978, 7317, 7326, 7846, 7860, 7877, 9127, 9393, 10026, 10033,
10152, 10204.
" The east, in the Word, signifies love in clear perception, n. 1250,
3708 ; the west, love in obscure perception, n. 3708, 9653 ; Ihe south,
72

HEAVEN AND HELL. 151, 152
151, The order of heU is the reverse of the order ofbeaven;
for the infernals do not look to the Lord as a sun or as a moon,
but backwards from the Lord to that thick darkness [caliginosum']
which is in the place of the sun of the world, and to the dark
ness [tenebrosum'] which is in the place of the moon of the earth.
They who are caUed genii look to the thick darkness which is
in the place of the sun of the world, and they who are called
spirits look to the darkness which is in the place of the moon of
the earth.'' — That the sun ancl moon of the natural world do
not appear in the spiritual world, but, instead of the sun, thick
darkness opposite to the sun bf heaven, and, instead of the moon,
darkness opposite to the moon of heaven, may be seen above,
n. 122 : the quarters in heU are, therefore, opposite to the quar
ters in heaven. The thick darkness and the darkness are in the
east ; the west is where the sun of heaven is ; the south is on
the right, and the north on the left ; and this relation also con
tinues in whatever dfrection the body is turned ; nor can it be
otherwise, because, vrith the iafernals, every tendency of the
interiors, and thence every determination, looks towards it and
strives to preserve it. That the cUrection of the interiors, and
thence the actual determination of aU in the other life, is ac
cording to thefr love, was shewn above, n. 143 ; but the love of
those who are in the heUs is the love of self and the love of the
world, and those loves are signified by the sun and moon of the
natural world [see n. 122] ; they are, also, the opposites of love
to the Lord and love towards the neighbour." Hence it is that
eril spfrits turn themselves towards those dark appearances
[caligines^, and backwards from the Lord. They who are in
the heUs dweU, also, according to their quarters. They who are
in erils which spring from self-love, dweU from the east to the
west ; and they who are in the falses of eril, dweU from the
soutii to the north : but on this subject more vriU be said shortly,
when we come to treat of the hells.
152. When any eril spfrit gains admission amongst the
good, the quarters are so confounded, that the good scarcely
know where their east is. I have sometimes perceived this to
be the case, and have also been informed of it bv spfrits, who
complained on such occasions.
a state of Ught, or of wisdom and intelligence, n. 1458, 3708, 5672 ;
and the north, that state in obscurity, n. 3708.
'^ Who, and of what quality they are who are caUed genii and
spirits, n. 947, 5036, 5977, 8593, 8622, 8626.
" 'They who are in the love of self and the love of the world tura
themselves backwards from the Lord, n. 10130, 10189, 10420, 10702.
Love to the Lord and charity towards the neighbour make heaven, hut
the love of self and the love of the world make heU, because thev ai\?
opposites, n. 2041, 3610, 4226, 4776, 6210, 7366, 7369, 7490, 823:
8678 10455, 10741 to 10745,
73

i

153  155 HEAVEN AND HELL.
153. E-ril spirits sometimes appear to be turned to the quar
ters of heaven, and then they have intelUgence and the percep
tion of trath, but no affection of good ; and therefore as soon
as they turn themselves backwards to thefr own quarters, they
cease to be in intelUgence and in the perception of truth, and
say, that the truths which they had before heard and perceived,
were not traths, but falses : they also desfre that falses should
be truths. Concerning this turning, I have been told that the
understanding of the vricked can be so turned, but not the wiU ;
and that this is prorided of the Lord, to the intent that every
one may be able to see and acknowledge truths ; but, neverthe
less, that no one receives them unless he is in good, because it
is good which receives traths, and not eril. The case is similar
with man, in order that he may be amended by truths ; but stUl
he is not amended, except in proportion as he is in good : on
this account man can be turned to the Lord in Uke manner,
but if he is in e-vU as to Ufe, he soon turns himself back again,
and confirms in himself the falses of his own evU in opposition
to the truths which he understood and saw : this takes place
when he thinks vrithin himself from his own interior.

CONCERNING CHANGES OF STATE WITH THE ANGELS IN
HEAVEN,
154. By changes of state vrith the angels, are meant thefr
changes as to love and faith, and thence as to "wisdom and intel
ligence, and thus as to the states of their life. States are pre
dicated of Ufe, and of those things which relate to Ufe ; and since
angeUc life is the Ufe of love and of faith, and thence of vrisdom
and inteUigence, therefore states are predicated of those princi
ples, and are caUed states of love and faith, and states of vrisdom
and inteUigence. How these states are changed vrith the angels,
shaU now be described.
155. The angels are not constantly in the same state as to
love, nor, consequently, as to vrisdom, for aU thefr vrisdom is
from love and according to love. Sometimes they are in a state
of intense love, and sometimes in a state of love not so intense,
decreasing by degrees from its greatest to its least intensity.
When they are in the greatest degree of love, they are in the
Ught and heat of their Ufe, or in thefr brightness and deUght ;
but when they are in the least degree, they are in shade and
cold, or in thefr state of obscurity and undeUght, from which
they return again to the first, and so on. These states do not
succeed each other uniformlv, but vrith variety, Uke the varia-
74

HEA-VEN AND HELL. 155 — 157
tions of the state of Ught and shade, and of heat and cold ; ot
Uke morning, noon, eveidng, and night, in every natural day,
which change, vrith perpetual variety, vrithin the year. These
natural similitudes are, also, correspondences, for the morning
conesponds to a state of love in brightness ; noon to a state of
wisdom in brightness ; evening to a state of vrisdom in obscurity ;
and night to a state of no love and vrisdom ; but night has no
conespondence with the states of the Ufe of those who are in
heaven. There is a conespondence there vrith the tvriUght which
precedes the morning, but the correspondence of night is vrith
those who are in hell.-'' From this conespondence days and years,
in the Word, signify states of life in general ; heat and light,
love and vrisdom ; morning, the first and highest degree of love ;
noon, vrisdom in its light ; evening, wisdom in its shade ; day
break, the obscurity which precedes the morning ; and night, the
privation of love and vrisdom."
156. The states of aU things, which are around the angels
and before thefr eyes, are also changed with the states of thefr
interiors which are of thefr love and vrisdom; for the things
which are vrithout the angels, assume an appearance according
to those which are vrithin them ; but what those things are, and
thefr quality, wUl be described when we come to treat of repre
sentatives and appearances in heaven.
157. Every individual angel undergoes and passes through
such changes of state, and so does every society as a whole,
but stUl vrith variety, because every one differs in love and wis
dom ; for they who are in the centre are in a more perfect state
than they who are around them; and perfection diminishes
successively from the centre to the extreme cfrcumferences of
each society (see n. 23 and 128) . It would be too prolis to
specify aU the differences of state in the angels and angeUc
societies, for every one undergoes changes according to the qua
lity of his love and faith ; so that one is in his brightness and
deUght when another is in his obscurity and undeUght, and this
at the same time and within the same society. The changes in
one society also differ from those in another, and those in the
societies of the celestial kingdom from those in the societies of
•^ In heaven there is no state corresponding to night, but to the tvri
Ught which precedes morning, n. 6110, and signifies a middle state be
tween the last and the first, n. 10134.
y The ricissitudes of states as to illustration and perception in
heaven, are as the times of the day in the world, n. 5672, 5962,
C6310), 8426, 9213, 10605. Day and year, in the Word, signify aU
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, 10114, 10134; euen% signifies a state of
closing light and love, n. 10134, 10136, and night signifies a state of
no love and faith, n. 221, 709, 2362, 6000, 6110, 7870, 7947.
75

157 — 1S9 HEAVEN AND HELL,
the spfritual kingdom. These differences in the changes of state
are, in a general point of riew, Uke the variations of the state of
the' day in different cUmates on the earth, where it is morning
with some when with others it is evening ; warm with some and
cold -with others, and vice versa.
158. The angels say that such changes of state prevaU in
heaven from several causes: thefirst is, that the deUght of Ufe
and of heaven, which results from love and wisdom derived fi-om
the Lord, would gradually lose its value, if they were always in
it; as is the case with those who are in the enjoyaient of delights
and pleasures without variety. A second cause is, that angels
have a selfhood as weU as men ; that this consists in loring
themselves ; that all who are in heaven are withheld from their
selfhood, and are in love and wisdom so far as they are vrith-
held from it bythe Lord; that in proportion as they are not
withheld, they are in the love of self, and that, since every one
loves his selfhood and is attracted by it,* therefore they have
changes of state or successive ricissitudes. A third cause is,
that they are perfected by these changes, for they are thus
habituaUy held in love to the Lord, and withheld from the love
of seU; and thefr perception and sense of good is rendered more
exquisite by such alternations of deUght and undeUght.' The
angels also said that the Lord does not produce their changes of
state — because the Lord, as a sun, is always flowing in with
heat and light, that is, with love and wisdom — but that the
cause is in themselves, because they love their selfhood, which
continually draws them away from the Lord ; and this they Ulus
trated by a comparison from the sun of the world ; for the changes
of the state of heat and cold, and of light and shade, every year
and every day, do not originate in the sun — because the sun
stands still— but they are caused by the motion of the earth.
159. It has been shewn me how the Lord, as a sun, appears
to the angels in the celestial kingdom in thefr first state, how in
the second, and how in the third. The Lord, as a sun, was at
first seen glowing and glittering with a splendour which cannot
be described ; and it was told me that He appears thus to the
angels in thefr first state. Afterwards there was seen a great
dusky belt round the sun, which caused a gradual abatement in
its glowing and gUttering radiance ; and it was told me, that
the sun appears to them in this manner in their second sta,te.
* The selfhood of man consists in loving himself, n. 694, 731,
4317, 5660, and this must be separated, in order that the Lord may
be present, n. 1023, 1 044 : it is actually separated, when any one is
held in good by the Lord, n. 9334, 9335, 9336, 9447, 9452, 9453,
9454, 9938.
' The angels are perfected to eternity, n. 4803, 6648. In heaven
one state is never exactly Uke another, and hence is perpetual perfec
tion, n. 10200,
76

HEAVEN AND HELL. 159  163
The belt next seemed to become graduaUy more dusky, and the
sun less glovring, until at length it became apparently quite
white ; and it was told me, that the sun appears so to the angels
in thefr third state. That white orb was then seen to advance
to the left, towards the moon of heaven, and to add itself to her
Ught, in consequence of which the moon shone with unusual
brightness ; and it was told me, that this was the fourth state
to the angels of the celestial kingdom, and the first to those of
the spiritual kingdom ; that the changes of state in each king
dom are thus alternate, yet not in the whole kingdom at once,
but in one society after another ; and also, that these vicissi
tudes do not return at stated periods, but occur to them sooner
or later, vrithout thefr prerious knowledge. The angels say also
that the sun is not so changed in itself, nor does it really so
advance [towards the moon] ; but that it appears to do so ac •
cording to the successive progressions of their states, because
the Lord appears to every one according to the quality of his
state : that therefore, when they arc in intense love, the Lord
as a sun appears glovring, and, according to the decrease of their
love, less glovring, and at length white ; and that the quality of
their state was represented by the dusky belt, which occasioned
in the sun those apparent variations in its flame and light.
160. When the angels are in their last state, which is when
they are in their selfhood, they begin to be sad. I have con
versed with them when they were in that state, and have seen
thefr sadness ; but they said that they hoped soon to return to
thefr pristine state, and thus, as it were, again into heaven ; for
it is heaven to them to be withheld from their selfhood.
161. There are also changes of state in the heUs, but these
wUl be described when we come to treat of heU.

CONCERNING TIME IN HEAVEN.
162. Although aU things in heaven have thefr successions
and progressions as in the world, stUl the angels have no notion
or idea of time and space, and indeed they are altogether igno
rant what time and space are. We shaU therefore now speak
of time in heaven, and in a distinct chapter concerning space.
163. The angels do not know what time is, — although aU
things vrith them are in successive progression as in the world,
and that so completely that there is no difference, — because in
heaven there are not years and days, but changes of state :
where years and days are, there are times, but where changes
of state are, there are states
77

164 — 166 heaven and hell.
164. There are times in the world, because the sun o^ the
world appears to proceed successively from one degree in the
heavens to another, and thus to cause the times, or as they are
caUed, the seasons, of the year; besides which, he apparently
revolves round the earth, and thus causes the times which are
caUed times of the day. Both these changes occur at regular
intervals, but it is othervrise vrith the sun of heaven; for that sun
does not, by successive progressions and circumgyrations, cause
years and days, but, to appearance, changes of state ; and these
not at regular intervals, as was shewn in the last chapter ; and
hence the angels cannot have any idea of time, but they have
in its place an idea of state. What state is, may be seen above,
n. 154. 165. Since angels have no idea derived from time, Uke men
in the world, therefore also they have no idea of time itseU,
nor of anything which relates to time. They do not even know
what is meant by a year, a month, a week, a day, an hour, to-day,
to-morrow, yesterday ; and vvhen they hear them named by man
(for angels are always adjoined to man by the Lord), they have
only a perception of states, and of such things as relate to state :
thus the natural ideas of man are turned into spiritual ideas
with the angels. Hence it is that times, in the Word, signify
states, and that parts of time, as those above mentioned, signify
spiritual things which correspond to them.*
166. The case is the same vrith all things which exist from
time, as the four seasons of the year, which are caUed spring,
summer, autumn, and vrinter ; the four times of the day, which
are caUed morning, noon, evening, and night ; the four ages of
man, which are caUed infancy, youth, manhood, and old age;
and aU other periods which exist from time, or succeed accord
ing to time. In thinking of them man thinks from time, but
an angel thinks fi'om state, so that what is derived from time in
the thought of man, is turned into an idea of state vrith an
angel : spring and morning are turned into the idea of a state
of love and vrisdom Uke that of the angels in thefr first state ;
summer and noon into an idea of love and vrisdom as they pre
vaU in their second state ; autumn and evening, such as they are
in their thfrd state ; and night and winter into an idea of the
state which exists in heU ; and hence it is, that simUar things are
* Times in the Word signify states, n. 2788, 2838, 3264, 3356,
4814, 4901, 4916, 7218, 8070, 10133, 10605. The angels think
¦without an idea of time and space, n. 3404. Why they do so, n. 1274,
1382, 3366, 4882, 4901, 6110, 7218, 7381. What a year signifies in
the Word, n. 487, 488, 493, 893, 2906, 7828, 10209 ; and a month,
n. 3814 ; and a week, n. 2044, 3845 ; and a day, n. 23, 487, 488, 6110,
7680, 8426, 9213, 10132, 10605 ; and to-day, n. 2838, 3998, 4304,
6165, 6984, 9939 ; and to-morrow, n. 3998, 10497 ; and yesterday,
n. 6983, 7114, 714U
78

heaven and hell. 166 — 168
signified in the Word by those times, [see above, n. 155]. It
may now be understood in what manner the natural ideas which
are in the thought of man, are turned into spfritual ideas in the
mind of the angels who attend him.
167. Since angels have no idea of time, they have a dif
ferent idea of eternity from that which is entertained by men
on earth ; for eternity is perceived by them as infinite state, not
as infinite time} I was once thinking about eternity, and by
the idea of time I could perceive what was [meant by the ex
pression] to eternity, namely, existence without end; but I
could form no conception of what was from eternity, and there
fore none of what God had done from eternity before creation.
Wlien anxiety arose in my mind on this account, I was elevated
into the sphere of heaven, and thus into that perception of eter
nity in which the angels are, and then I was enlightened to see
that eternity must not be thought of from time, but from state ;
and that, in such case, there is a perception of what is from eter
nity, which also was communicated to me.
168. The angels who speak with men, never speak by the
natural ideas which are proper to man, and are derived from
time, space, materiaUty, and such things as are analogous to
them ; but by spiritual ideas, which are derived from states, and
thefr various changes, within the angels and out of them ; never
theless, angeUc ideas, which are spiritual, when they flow in vrith
man, are turned in an instant, and of themselves, into natural
ideas proper to man, to which they exactly correspond. This
change is unknown to the angels, and to men also, although the
influx of heaven into man is all effected in this manner. Certain
angels were admitted more nearly than is usual into my thoughts,
and even into my natural thoughts, in which were many ideas
derived from time and space ; but they understood nothing, and
therefore suddenly retired, and I afterwards heard them con
versing and saying, that they had been in darkness. It has been
granted me to know by experience, how entfrely ignorant the
angels are of time. A certain angel from heaven was of such a
character, that he could be admitted into natural ideas, such as
men have, and I therefore conversed vrith him as man with
man. At first he did not know what it was that I caUed time,
so that I was obliged to inform him in what manner the sun ap
pears to revolve round the earth and cause years and days ; and
that hence the years are distinguished into four seasons, and also
into months and weeks, and the days into twenty-four hours,
and that these recur at regular intervals; and that this is
the origin of times. On hearing this he was much surprised,
and said, that he knew nothing of such things, but that he knew
Men have an idea of eternity with time, but the angels, without
time, n. 1382, 3404, 8325.
79

168 — 170 heaven and hell.
what states are. In the course of our conversation I also ob
served, that it is known in the world that there is no time in
heaven, or, at least, that men speak as if they knew it; for
they say of those who die, that they leave the things of time, and
that they pass out of time, by which they mean out of the world.
I observed also, that it is known by some that times, in thefr
origin, are states, from this circumstance, that times are alto
gether according to the states of affection in which men are ;
short, to those who are in agreeable and glad affections ; long,
to those who are in disagreeable and sonowful affections; and
various, to those who are in states of hope and expectation;
and that, on this account, the leamed investigate what time
and space are ; and that some of them know that time belongs
to the natural man.
169. The natural man may imagine that he would be de
prived of aU thought, if the ideas of time, space, and material
things, were taken away, for on these ideas are founded all the
thought proper to man ;"* but he may rest assured, that the
thoughts are Umited and confined in proportion as they partake
of time, space, and material things; and that they are not
limited, but extended, in proportion as they do not part^lte of
them, because the mind is so far elevated above the things of
the body and the world. Hence the angels have vrisdom, and
thefr vrisdom is caUed incomprehensible, because it does not faU
into ideas which are derived from natural things alone.

CONCERNING REPRESENTATIVES AND APPEARANCES IN
HEAVEN.
170. The man who thinks only from natural Ught, cannot
comprehend how any thing in heaven can be simUar to what
exists in the world ; because from that Ught he has thought, and
confirmed himseU in the idea, that angels are merely minds,
and that minds are a sort of ethereal puffs of breath which, there
fore, have no senses Uke a man, nor eyes, nor, consequently any
objects of sight ; when yet angels have all the senses which men
have, but in a much more exquisite manner; and the Ught,
by which they see, is much brighter than the Ught by which
man sees. That angels are men in the most perfect human form,
and that they enjoy every sense, may be seen above, n. 73 to
77 ; and that the Ught in heaven is much bright'^r than the Ught
in the world, n. 126 to 132.
*" Man does not think vrithout an idea of time, as the angels do.
n. 3404. 80

HEAVEN AND HELL, 171  175
171, The nature and quaUty of the objects which appear
to the angels in the heavens, cannot be briefly described ; for
the most part they are Uke things on the earth, but in form
more perfect, and in number more abundant. The existence of
such things in heaven is erident from those which were seen
by the prophets : as by Ezekiel, where he speaks of the new
temple and the new earth, which are described from chap. xl.
to xlriU. ; by Daniel from chap. rii. to xii. ; by John from the
first chapter of the Apocalypse to the last ; and by others, who
are mentioned both in the historical and the prophetic books of
the Word. They saw these things when heaven was open to them,
and heaven is said to be opened, when the interior sight, which
is the sight of the spirit of man, is opened ; for the things which
are in heaven cannot be seen vrith the bodily eyes, but vrith
the eyes of the spirit, which are opened when it pleases the
Lord ; and then man is vrithdrawn from the natural Ught of the
bodUy senses, ahd is elevated into spiritual Ught, in which he
is as to his spfrit. In that Ught I have seen the things which
exist in heaven.
172. Although the objects which appear in the heavens, are,
for the most part, simUar to those which exist on earth, still
they are not simUar as to essence ; for all things which are in
the heavens exist from the sun of heaven, whUe those which
are on earth exist from the sun of the world ; and the things
which exist from the sun of heaven are caUed spfritual, but
those which exist from the sun of the world are called natural.
173. The phenomena which exist in heaven do not exist in
the same manner as those on earth, for all things in the heavens
exist from the Lord, according to thefr correspondence with
the interiors of the angels. The angels have interior things
and exterior things ; the interior have relation to love and faith,
and thus to will and understanding, — for the wUl and under
standing are thefr receptacles, — and the exterior things which
surround them, correspond to thefr interiors, as may be seen
above, n. 87 to 115. 'This may be iUustrated by the law of heat
and Ught in heaven, for the angels have heat according to the
quality of their love, and Ught according to the quality of thefr
wisdom, [see n. 128 to 134 ;] and the case is simUar with aU
other things which appear to the senses of the angels.
174. Whenever it has been granted me to be in company
with angels, the objects in heaven have appeared so exactly Uke
those in the world, that I knew no other than that I was in the
world, and in the palace of an earthly king. I also conversed
with the angels as man vrith man.
175. Since all things which correspond to the interiors also
represent them, therefore they are caUed representatives;
and since they vary according to the states of the interiors of
angels, therefore they are called appearances, although the
81 G

175, 176 heaven and hell.
objects which appear before the eyes of the angels in heaven, and
which are perceived by thefr senses, appear and are perceived in
as lively a manner as those which are on the earth appear to
man, and indeed much more clearly, distinctly, and perceptibly.
The appearances which exist from this origin in heaven, are
called real appearances, because they reaUy exist ; but there are
also appearances which are not real, because, although they in
deed appear, they do not correspond to the interiors :" concermng
these we shaU speak hereafter.
176. To iUustrate the nature and quaUty of the objects which
appear to the angels according to conespondences, I wiU men
tion only one single instance. To those who are in inteUigence,
there appear gardens and paradises, fuU of trees and flowers of
every kind, planted in the most beautiful order, and so inter
woven as to form arbours, with entrances of verdant fret-work,
and walks around them, arranged vrith such beauty as no lan
guage can describe. They who are distinguished for inteUigence
walk in these paradises, and gather flowers, and weave garlands,
with which they adorn little chUdren. There are also species
of trees and flowers in them, which were never seen, and which
could not exist iu the world ; and the trees bear fruits, according
to the good of love in which the inteUigent are principled. Such
things are seen by them, because a garden and a paradise, and
fruit-bearing trees and flowers, correspond to iateUigence and
wisdom." That there are such things iu heaven, is also known
" AU things which are risible amongst the angels are representative,
n. 1971, 3213 to 3227, 3342, 3475, 3485, 9481, 9543, 9676, 9577,
so that the heavens are fiiU of representatives, n. 1621, 1532, 1619,
which are beautiful in proportion as they are more interior, n. 3475.
Eepresentatives in the heavens are real appearances, because they are
frora the Ught of heaven, n. 3485. The dirine influx is turned into
representatives in the superior heavens, and thence also in the inferior
heavens, n. 2179, 3213, 9467, 9481, 9676, 9577. TMngs are caUed
representative which appear before the eyes of the angels in such forms
as are in nature, that is, in the world, n. 9577, and internal things
are thus turned into external, n. 1632, 2987 to 3002. The nature of
representatives La heaven is iUustrated by various examples, in n. 1521,
1532, 1619 to 1628, 1807, 1973, 1974, 1977, 1980, 1981, 2299, 2601,
2761,_ 2762, 3217, 3219, 3220, 3348, 3350, 5198, 9090, 10278. That
aU things which appear in heaven are according to correspondence, and
are caUed representatives, is she-wn in n. 3213 to 3216, 3342, 3475,
3486, 9481, 9574, 9676, 9677, and that aU correspondences are re
presentative, and also significative, in n. 2896, 2987 to 2099, 3002,
3225. ° A garden and paradise signify inteUigence and wisdom, n. 100,
108, 3220. What is meant by the garden of Eden and the garden of
Jehovah, n. 99, 100, 1588. Conceming paradisiacal scenes and their
magnificence in the other Ufe, n. 1122, 1622, 2296, 4528, 4629. Trees
signify perceptions and knowledges, from which wisdom and intelli'
82

HEA-VEN AND HELL. 176  179
on earth, but only to those who are in good, and who have lot
extinguished in themselves the Ught of heaven by mere natural
light and its fallacies ; for they think and say, when speaking
of heaven, that such things are there as eye hath not seen nor ear
heard.

CONCERNING THE GARMENTS WITH WHICH THE ANGELS
APPEAR CLOTHED.
177. Since angels are men, and Uve together in society like
men on earth, therefore they have garments, houses, and other
things of the same kind, but vrith this difference, that they are
aU more perfect, because angels exist in a more perfect state
[than men] ; for as angeUc vrisdom exceeds human wisdom so
greatly as -to be ineffable, so aU things which the angels perceive
and which are visible before them, exceed earthly things, because
they correspond to their vrisdom, [see above, n. 173.]
1 78. The garments vrith which the angels are clothed, Uke
all other things in heaven, correspond ; and because they cor
respond, they also reaUy exist, [see above, n. 175 :] and since
the garments of angels correspond to their inteUigence, there
fore all in heaven appear clothed according to their inteUigence ;
and because some excel others in intelUgence, [n. 43, 128,] there
fore they are more beautifuUy clad. The most inteUigent have
garments which glitter as vrith flame, and some are resplendent
as vrith Ught ; whUe the less intelUgent have garments of clear
or opaque white without splendour, and the stUl less intelUgent
have garments of various colours ; but the angels of the inmost
heaven are naked.
179. Since the garments of the angels correspond to thefr
inteUigence, therefore they conespond also to trath, because aU
inteUigence is from Divine Truth ; so that whether we say that
angels are clothed according to inteUigence, or according to
Dirine Trath, it is the same thing. The garments of some
glitter as with flame, and those of others are resplendent as
with Ught, because flame conesponds to good, and light to truth
derived from good -.p again, the garments of some are of a clear
gence are derived, n, 103, 2163, 2682, 2722, 2972, 7692, a,ni fruits
signify the goods of love and charity, n. 3146, 3690, 9337.
P Garments, in the Word, signify truths, fi-om correspondence, n.
1073, 2576, 5319, 5654, 9212, 9216, 9952, 10536 ; because trath in
vests good, n. 5248. A veil or covering signifies the intellectual prin
ciple, because the intellect is the recipient of truth, n. 6378. Bright
83 G 2

179, 180 heaven and hell,
or opaque white vrithout splendour, and those of otheis are of
various colours, because the Dirine Good and Truth are less
refulgent, and are also variously received by those who are less
inteUigent.2 White also, both clear and opaque, corresponds
to truth f and colours to the varieties of truth.' The angels of
the inmost heaven are naked, because they are in innocence,
and innocence corresponds to nakedness.*
180. Since the angels are clothed in heaven, they have
therefore so appeared when seen in the world ; as when they
were seen by the prophets, and also at the Lord's sepulchre ;
where " their countenance was like lightning," and " their rai
ment glittering and white," (Matt, xxvui. 3 ; Mark •s.yi. 5 ; Luke
xxiv, 4 ; John xx. 12, 13) ; and they who were seen in heaven
by John had "garments of fine linen and white," Apoc. iv. 4;
chap. xix. 14. Because intelUgence is from Dirine Trath,
therefore the garments of the Lord, at His transfiguration, were
"glittering and white as light," (Matt, x-rii. 2; Mark ix. 3;
Luke ix. 29) ; and that light is Dirine Trath proceeding from
the Lord, may be seen above, n. 129. Hence it is that gar
ments, in the Word, signify truths, and intelUgence derived from
truths ; as in John : " They who have not defiled their garments,
shall walk with Me in white, for they are worthy. He that over
cometh, the same shall be clothed in white raiment," chap. ui.
4, 5. " Blessed is he that watcheth and keepeth his garments,"
chap. xri. 15. And conceming Jerusalem, by which is meant the
church which is in truth," it is thus written in Isaiah : " Awake,
garments of fine linen signify truths derived from the Divine, n. 5319,
9469. Flame signifies spiritual good, and light from flame, truth from
that good, n. 3222, 6832.
2 Angels and spirits appear clothed vrith garments according to
their truths, and thus according to their intelligence, n. 165, 5248,
5954, 9212, 9216, 9814, 9952, 10536. The garments of the angels
are sometimes splendid, and sometimes not so, n. 5248.
"¦ Brightness and whiteness, in the Word, signify trath, because they
are derived from the Ught of heaven, n. 3301, 3993, 4007.
' Colours in heaven are variegations of Ught, n. 1042, 1043, 1053,
1624, 3993, 4530, 4742, 4922, and signify various things which relate
to inteUigence and vrisdom, n. 4530, 4922, 9466. The precious stones
in the Urim and Thummim, according to their colours, signified aU
things of trath derived from good in the heavens, n. 9865, 9868, 9905.
So far as they partake of redness, colours signify good ; and so far as
they partake of white, thej signify trath, n. 9476.
' All in the inmost heaven are innocences, and therefore they appear
naked, n. 154, 165, 297, 2736, 3887, 8375, 9960. Innocence itseU is
represented in the heavens by nakedness, n. 165, 8375, 9960. To the
innocent and the chaste, nakedness is no shame, because it is without
offence, n. 165, 213, 8375.
" Jerusalem signifies the chui-ch in which there is genuine doctrine,
n. 402, 3654, 9166.
84

heaven and hell. 180 — 183
put on strength, 0 Zion ; put on thy beautiful garments, O Jeru
salem" Ui. I ; and in Ezekiel, " I girded thee about with fine
linen, and covered thee ivith silk. Thy raiment was of fine linen
and silk," xvi. 10, 13 ; not to mention many other passages.
They who are not in truths, are said not to be clothed vrith 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 earnest thou in hither not having a wedding
garment? wherefore he was cast into outer darkness," xxU. 12, 13.
The house where the maniage was celebrated signifies heaven
and the church, on account of the Lord's conjunction vrith them
by his diviae truth ; and therefore the Lord, iu the Word, is
caUed the Bridegroom and Husband, and heaven and the church,
the bride and wife.
181. The garments of the angels do not merely appear to be
garments, but they really are garments, for they not only see
them, but feel them, and have many changes, which they take
off and put on, laying aside those which are not in nse, and re
suming them when they come into use again. That they are
clothed vrith a variety of garments, I have witnessed a thousand
times ; and when I enqufred whence they obtained them, they
told me, " from the Lord," and that they receive them as gifts,
and that they are sometimes clothed vrithout knovring how.
They also said that thefr garments are changed according to the
changes of thefr state ; that in thefr first and second states they
are a clear, shining white, and in the thfrd and fourth states
they are rather more dim ; and that this also is from correspond
ence, because thefr changes of state are changes as to inteUi
gence and vrisdom, conceming which see above, n. 154 to 161.
182. Since every one in the spiritual world is clothed accord
ing to his inteUigence, and thus according to the truths from
which his inteUigence is derived, it foUows that they who are in
heU, being vrithout truths, appear only in garments which are
tattered, foul, and disgusting, each according to his insanity ;
nor can they wear any others. The Lord permits them to be
clothed in this manner, that they may not appear naked.

CONCERNING THE HABITATIONS AND MANSIONS OF THE
ANGELS.
183. Since there are societies in heaven, and the angels Uve
as men, it foUows that they have habitations, and that they are
various according to thefr condition — magnificent for those who
are in a state of digmty, and lc~s magnificent for those who are
85

183, 184 HEAVEN AND HELL.
in a lower state. I have occasionaUy conversed vrith angels con
cerning the habitations of heaven, and told them that scarcely
any one at this day is disposed to beUeve that angels have habi
tations and mansions; some because they do not see them,
others because they do not know that angels are men, and
others because they beUeve that the angelic heaven is the heaven
above them which they see vrith thefr eyes; and, because it
appears empty, and they suppose angels to be ethereal forms,
they conclude that they live in the ether. Besides, they do not
comprehend how there can be such things in the spfritual world
as exist in the natural world, because they know nothing con
ceming what is spfritual. The angels replied, that they know
such ignorance prevails in the world at this day, and are sur
prised that it exists chiefly vrithin the church, and more amongst
the intelUgent there than amongst those whom they caU the
simple. They said fiirther, that they who are so ignorant might
know from the Word that angels are men, because they who
have been seen were seen as men ; and because the Lord, who
took with Him aU His Human, was also seen as a man; and
that it foUows, because they are men, that they have mansions
and habitations, and that although they are called spirits they
are not mere ethereal forms which flit about in the air, as some
ignorantly suppose. Such ignorance they caU insanity. They
also declared that the truth might be known if men would think
of angels and spirits apart from thefr preconceived opinions, and
that they do so when the question, whether it is so, is not made
the immediate subject of enqufry; for every one has a general
idea that angels are in the human form ; that they have dweU
ings, which they caU the habitations of heaven, and that they
are more magniflcent than earthly habitations ; but this general
idea, which flows from heaven, is instantly annihUated, when the
question, whether it is so, is made the central object of thought.
This occurs chiefly vrith the leamed, who, by self-intelUgence,
have closed heaven against themselves, and shut out its Ught.
The case is simUar vrith respect to a belief in the life of man after
death. They who speak about it, and do not think at the same
time from thefr acqufred erudition concerning the soul, or from
the doctrine of its re-union vrith the body, believe that they
shaU Uve as men after death; that they shaU dweU amongst
angels if they have Uved weU, and see magnificent objects, and
be sensible of joys ; but as soon as they revert to the doctrine
of re-union vrith the body, or to the common hypothesis con
cerning the soul, the thought occurs, whether the soul is of
such a nature, — that is, whether it is so, — their former idea is
dissipated. 184. But it is better to adduce the eridence of experience.
Whenever I have conversed vrith the angels mouth to mouth, I
have been present with them in thefr habitations, which are ex-
86

HEAVEN AND HELL. 184  186
aetly Uke the habitations on earth caUed houses, but more beau
tiful. They contain chambers, inner rooms, and bed-chambers,
m great numbers ; courts also, and around them gardens, shrub
beries, and fields. Where the angels Uve in societies, their
habitations are contiguous, or near to each other, and ananged
in the form of a city, with streets, ways, and squares, exactly
Uke the cities on our earth ; and it has been granted me to walk
through them, and to look about on every side, and occasionaUy
to enter the houses. This occured when I was in a state of fuU
wakefulness, and my interior sight was opened.'"
185. I have seen palaces in heaven magnificent beyond de
scription. Their upper parts were refulgent as if they were pure
gold, and thefr lower parts as if they were precious stones : some
were more splendid than others, and the splendour vrithout was
equalled by the magnificence vrithin. The apartments were or
namented vrith decorations, which neither language nor science
can adequately describe. On the south were paradises, in which all
things were similarly resplendent ; for in some places the leaves of
the trees were like silver and the fruits like gold, while the colours
of the flowers, which were arranged in beds, appeared Uke rain
bows ; and the grounds were contiguous to other palaces, which
terminated the riew. Such is the architecture ofbeaven, that one
might say it is the very art itself; nor is this to be wondered at,
because the art itself is from heaven. The angels said that
such things, and innumerable others stiU more perfect, are pre
sented before thefr eyes by the Lord, but that nevertheless, they
deUght thefr minds more than thefr eyes, because in everything
they see correspondences, and, by conespondences, things dirine.
186. Concerning conespondences Ihave also been informed,
that not only the pdaces and houses, but the minutest particu
lars both vrithin and vrithout them, correspond to interior things
which are in the angels from the Lord; that an entfre house cor
responds to their good, and the various things within it to the
various particulars of which their good is composed f and that
aU things out of the house correspond to thefr truths which are
derived fi-om good, and also to thefr perceptions and knowledges;
that since the whole conesponds to the goods and traths apper
taining to the angels from the Lord, therefore they correspond to
^ The angels have cities, palaces, and houses, n. 940, 941, 942,
1116, 1626, 1627, 1628, 1630, 1631, 4622.
y Houses and the things which they contain signify those things in
man which are of his mind, that is, his interiors, n. 710, 2233, 2331,
2559, 3128, 3538, 4973, 6023, 6106, 6690, 7353, 7848, 7910, 7929,
9160 ; consequently which relate to good and truth, n. 2233, 2331,
2659, 4982, 7848, 7929. Inner rooms, s-ndi bed-chambers signify in
terior things, n. 3900, 5694, 7353. The roof of a house signifies what
Is inmost, n. 3652, 10184. A house of wood signifies what is of good,
and a house of stone what is of truth, n. 3720.
87

187, 188 HEAVEN AND HELL.
thefr love and thence to thefr vrisdom and inteUigence ; because
love is of good ; vrisdom also is of good and at the same time of
truth ; and inteUigence is of trath derived from good. These in
terior things are perceived by the angels when they look at those
objects, and on this account they deUght and affect thefr minds
more than thefr eyes.
187. Hence it is erident why the Lord caUed Himself the
temple which is in Jerusalem, JohnU. 19, 21 •' and why the New
Jerusalem appeared of pure gold, its gates of pearls, and its
foundations of precious stones, Apoc. xxi. : namely, because the
temple represented the Dirine Human of the Lord ; and the New
Jerusalem signifies the church which is to be estabhshed here
after. Its twelve gates, denote the traths which lead to good;
and its foundations, the truths on which it is founded."
188. The angels who constitute the Lord's celestial kingdom
dweU, for the most part, in elevated places, which appear like
mountains rising from the ground. They who constitute the
Lord's spiritual kingdom, dweU in less elevated places, which
appear Uke hiUs ; but the angels who are in the lowest parts of
heaven dweU in places which appear like rocks of stone. This
also arises from correspondence, for interior things correspond
to things superior, and exterior things to things inferior ;* and
hence it is that mountains, in the Word, signify celestial love ;
hills, spiritual love ; and rocks, faith."
" The house of God, in the supreme sense, signifies the Dirine
Human of the Lord, as to dirine good, but the temple, as to di-vine truth ;
and, in the respective sense, heaven and the church as to good and truth,
n. 3720. " Jerusalem signifies the church in which there is genuine doctrine,
n. 402, 3654, 9166, and gates signify introduction to the doctrine of
the church, and by doctrine into the church, n. 2943, 4477, ani foun
dation signifies trath on which heaven, the church, and doctrine are
founded, n. 9643.
' In the Word interior things are expressed by superior, and supe
rior thmgs signify things interior, n. 2148, 3084, 4599, 5146, 8326.
High signifies what is intemal, and also heaven, n. 1735, 2148, 4210
4599, 8153. . . ;
' In heaven there appear mountains, hiUs, rocks, vaUeys, and coun
tries, exactly as in the world, n. 10608. Angels who are m the good
of love dweU on mountains ; they who are in the good of charity on
hiUs ; and they who are in the good of faith on rocks, n. 10438 ; and,
therefore, mountains, in the Word, signify the good of love n 795
4210, 6435, 8327, 8758, 10438, 10608 ; hills, the good of charity, n.
6435, 10438 ; and rocks, the good and truth of faith, n. 8581, 10580.
Stone, of which a rock consists, also signifies the trath of faith n 114
643, 1298, 3720, 6426, 8609, 10376, and hence it is, that mountain^
signUy heaven, n. 8327, 8806, 9420 ; and the top of a mountain, the
supreme of heaven, n. 9422, 9434, 10608. On this account the an
cients celebrated holy worship on mountains, 796, 2722
88

HEAVEN AND HELL. 189 — 193
189. There are also angels who do not Uve in societies, but
in separate houses. These dweU in the midst of heaven, and
are the best of angels.
190. The houses in which the angels dwell, are not constructed
(by hand) like houses in the world, but are given them freely by
the Lord, according to thefr reception of good and truth : they
also vary a little according to the changes of the state of thefr
interiors spoken of above, n. 154 to 160. AU things whatsoever
which the angels possess, they hold as gifts from the Lord^ and
they are supplied vrith every -thing they need.

CONCERNING SPACE IN HEAVEN.
191. Although aU things in heaven appear to be in place
and in space exactly as they do in the world, stUl the angels have
no notion or idea of place and space. This must of necessity ap
pear paradoxical, and since the subject is of great importance, I
shall endeavour to explain it clearly.
192. Changes of place in the spfritual world are effected by
changes of the state of the interiors, so that they are nothing but
changes of state.'* By such changes I also have been conducted
by the Lord into the heavens, and to various earths in the uni
verse ; but I was present there as to the spirit only, whUst the body
remained in the same place* [on earth] . All the angels move in
this maimer, and hence they have ho distances ; and since they
have no cUstances, they have no spaces, but instead of spaces they
have states and thefr changes.
193. Change of place being only change of state, it is erident
that approximations are simUitudes of the state of the interiors,
and that removals are dissimUitudes ; and hence it is that they
^ Places and spaces, in the Word, signify states of life, n. 2625,
2837, 3356, 3387, 7381, 10580 ; from experience, n. 1274, 1277, 1376
to 1381, 4321, 4882, 10146, 10580; and distance signifies difference
of state, n. 9104, 9967. Motion and changes of place in the spiritual
world, are changes of the state of life, because they originate in them,
n. 1273, 1274, 1275, 1377, 3356, 9440 ; and joumeyings also, n. 9440,
10734 ; iUustrated by experience, n. 1273 to 1277, 5606. Hence, in
the Word, to journey, signifies to live, and also a progression of life :
to sojourn has a similar meaning, n. 3336, 4654, 4685, 4882, 5493,
5605, 6996, 8345, 8397, 8417, 8420, 8567. To walk with the Lord,
is to Uve with Him, n. 10567.
' Man, as to his spirit, may be led to a distance afar off by changes
of state, while his body remains in the same place, n. 9440, 9967,
10734. What it is to be led by the spirit into another place, n. 1884.
89

193 — 197 HEAVEN AND HELL.
are near to each other who are in a similar state, and distant,
who are in a dissimUar state; and that spaces in heaven are
merely external states corresponding to internal. From this
cause alone the heavens are distinct from each other, and each
society of every heaven, and every indiridual in each society ; and
hence also the hells are altogether separated from the heavens.
194. From the same cause, any one in the spiritual world
appears to be present if another intensely desfres his presence,
for from that desfre he sees him in thought, and puts himself in
his state ; and vice versd, one person is removed from another in
proportion as he holds him in aversion, for all aversion is from
contrariety of the affections and disagreement of the thoughts ;
and therefore many who appear together in one place, iu the
spfritual world, so long as they agree, disappear as soon as they
disagree. 195. Further : when any one goes from one place to another,
whether it is in his own city, or in the courts, or the gardens, or
to others out of his own city, he arrives sooner when he is in
haste, and later when he is indifferent about it ; the way itself
being lengthened or shortened according to his desire of arrival,
although it is the same way. I have often seen this, and won
dered that it should be so. Hence again it is erident that dis
tances, and consequently spaces, exist vrith the angels altogether
according to the states of thefr interiors ; and that on this account
no notion or idea of space can enter their thoughts, although
spaces vrith them are as real as they are in the world.-''
196. This may be Ulustrated by the thoughts of man, which
have nothing in common vrith space ; for whatever a man thinks
of intensely, becomes as it were present to him. Every one who
reflects upon it also knows that his sight takes no account of
spaces, except from intermediate objects on the earth, which he
sees at the same time, or from his prerious knowledge of thefr
distance ; because space is continuous, and continuity hides dis
tance, except it is measm'ed by things which are not continuous.
It is the same vrith angels, but in a more especial manner, be
cause thefr sight acts in unity vrith thefr thought, and thefr
thought vrith thefr affection ; and because things appear near or
remote, and are also varied, according to the states of thefr inte
riors, as was said above.
197. Hence it is that, in the Word, by places and spaces, and
by aU things which have relation to space, are signified such
things as relate to state ; as by distances, nearness, remoteness,
ways, journeyings, sojoumings, mUes, furlongs, plains, fields,
gardens, cities, and streets ; by motions ; by measui'es of various
kinds ; by length, breadth, height, and depth, and by innumera-
^ Places and spaces appear risible according to the states of the in
teriors of angels and spirits, n. 5604, 9440, 10146.
90

HEA-VEN AND HELL. 197  199
ble other things ; for most things which are from the world in
the thoughts of man, derive something from space and time.
I shall notice now only what is signified in the Word by length,
breadth, and height. In the world, length and breadth are pre
dicated of things which are long and broad as to space, and
the same is the case vrith height ; but in heaven, where space
is no object of thought, by length is understood a state of good,
by breadth a state of trath, and by height, thefr discrimina
tion according to degrees. Concerning degrees, see n. 38. Such
states are signified by those tliree dimensions, because length
in heaven, is from east to west, and they dweU there who are
in the good of love ; and breadth is from south to north,
where they dwell who are in truth derived from good [see above,
n. 148] ; and height, in heaven, denotes both good and trath,
according to degrees. Hence it is that such things are signified
in the Word by length, breadth, and height ; as in Ezekiel, fi-om
chap. xl. to xlviU., where the new temple and new earth, with
the courts, chambers, doors, gates, windows, and suburbs are de
scribed by measures of length, breadth, and height. All these
things signify a New Church, and the goods and truths which
prevail in it ; for otherwise, to what purpose woiUd be aU those
measures ? The New Jerusalem is described in the Apocalypse
in a similar manner, in these words : " The city lieth four square,
and the length is as large as the breadth ; and he measured the
city with the reed, twelve thousand furlongs, and the length, the
breadth and the height of it are equal" xxi. 16. By the New
Jerusalem is signified a New Church, and consequently its dimen
sions signify the constituents of the church. By length is sig
nified the good of its love ; by breadth, its truth derived from
that good ; by height, good and trath as to their degrees ; by
twelve thousand furlongs, aU good and truth in the complex.
What else could be meant by the height of the city being
twelve thousand furlongs [1500 miles], and the length and the
breadth being the same as the height? That breadth, in the
Word signifies truth, is evident in David : " Thou hast not shut
me up into the hand of the enemy. Thou hast made my feet to
stand in the breadth," Psalm xxxi. 8. Again, " / called upon the
Lord out of a narrow place. He answered me in the breadth,"
Psalm cxriii. 5 ; not to mention other passages, such as Isaiah
viU. 8 ; Habakkuk, chap. i. 6 ; and elsewhere.
198. Hence it may be seen, that although there are spaces in
heaven as weU as in the world, stUl nothing there is measured by
spaces, but by states ; and, consequently, that spaces cannot be
measured there as in the world, but only seen from the state,
and according to the state of the interiors of the angels.*
199. The first and most essential cause of this is, that the
9 Length, in the Word, signifies good, n. 1613, 9487 ; breadth sigr-
91

199  201 HEAVEN AND HELL.
Lord is present vrith every one according to his love and faith,*
and that all things appear either near or remote, according to
His presence; for hence aU things in the heavens are deter
mined. From His presence also the angels have vrisdom, for by
it they have extension of the thoughts, and thence a communi
cation of aU things which are in the heavens ; in short, by the
Lord's presence they have the faculty of thinking spirituaUy,
and not naturaUy Uke men.

CONCERNING THE FORM OF HEAVEN, WHICH GOVERNS ALL
HEAVENLY CONSOCIATION AND COMMUNICATION.
200. The nature of the form of heaven, may in some mea
sure appear from what has been said in the preceding chapters ;
as, that heaven is Uke itself in its greatest forms and ia its
least, n. 72 ; that therefore every society is heaven in a less
form, and every angel is heaven in the least form, n. 51 to 58 ;
that as the whole heaven resembles one man, so every society of
heaven resembles a man in a less form, and every angel in the
least form, n. 59 to 77 ; that the vrisest are in the middle, and
around them, even to the borders, are the less vrise, and that
this is the case in every society, n. 43 ; that they who are in
the good of love dweU from the east to the west in heaven, and
from the south to the north, they who are in traths derived
from good; and that the same arrangement exists in every
society, n. 148, 149. AU these things are according to the form
of heaven, and hence the nature of that form ia general may be
inferred.' 201. It is necessary to understand the form of heaven, be
cause not only are aU consociated according to it, but all com
munication is according to that form, and therefore all extension
of thoughts and affections; consequently, all the inteUigence
and vrisdom of the angels. Hence it is, that in proportion as
nifies trath, n. 1613, 3433, 3434, 4482, 9487, 10179 ; and height sig
nifies good and trath as to degrees, n. 9489, 9773, 10181.
* The conjunction and presence of the Lord vrith the angels is ac
cording to their reception of love and charity from Him, n. 290, 681,
1954, 2658, 2886, 2888, 2889, 3001, 3741, 3742, 3743, 4318, 4319,
4524, 7211, 9128.
' The universal heaven, as to aU the angeUc societies, is arranged
by the Lord according to His dirine order, because the Dirine of the
Lord with the angels makes heaven, n. 3038, 7211, 9128, 9338, 10125,
10161, 10167. Concerning the heavenly form, n. 4040, 4041, 4042,
4043, 6607, 9877.
92

HEAVEN AND HELL. 201  203
any one is in the form of heaven, that is, so far as he is a form of
aeaven, he is vrise. Whether we speak of being in the form of
heaven, or in the order of heaven, it amounts to the same ; be
cause the form of everything results from its order, and is accord
ing to it.*
202. It may be expedient here to say something of what is
meant by being in the form of heaven. Man was created after
the image of heaven and the world ; his internal after the image
of heaven, and his external after the image of the world, [see
above, n. 57] ; — whether we say after the image, or according to
the form, it is the same thing ; but since man, by the evUs of hia
wiU, and by false principles of thought arising from them, has
destroyed in himself the image, and thus the form, of heaven,
and has introduced in thefr place the image and form of heU,
therefore his internal is closed from his bfrth ; and this is the
reason why man is born in mere ignorance, which is not the case
with animals. In order, therefore that the image or form of
heaven may be restored in man, he must be instructed in such
things as relate to order ; for, as was said above, form is accord
ing to order. The Word contains all the laws of dirine order,
for the laws of divine order are the precepts of the Word. In
proportion, therefore, as man becomes acquainted vrith those pre
cepts, and Uves according to them, his internal is opened, and the
order, or image, of heaven is formed anew vrithin it. Hence it
is erident that by being in the form of heaven, is meant to Uve
according to the truths of the Word.'
203. In proportion as any one is in the form of heaven, he is
in heaven, and is himself a heaven in the least form, [n. 57] ;
and consequently, he is so far in inteUigence and vrisdom ; for,
as was said above, aU the thoughts of his understanding, and aU
the affections of his wUl, diffuse themselves iato heaven in every
* The form of heaven is according to Dirine order, n. 4040 to
4043, 6607, 9877.
' Dirine truths are the laws of order, n. 2447, 7996, and man, so
far as he Uves according to order, that is, so far as he is principled in
good according to Dirine truths, becomes a man, n. 4839, 6606, 6626.
Man is the being into whom are coUated aU things of Dirine order, for
he is from creation Dirine order in form, n. 4219, 4220, 4223, 4623,
4524, 6.114, 5368, 6013, 6057, 6605, 6626, 9706, 10156, 10472. Man
is not hom into good and truth, but into eril and the false, and thus into
what is contrary to Dirine order ; consequently he is bom in utter ig
norance ; and, therefore, it is necessary that he should be bom again, or
regenerated ; and regeneration is effected by Divine truths from the
Lord, that man may be inaugurated into order, n. 1047, 2307, 2308,
3518, 3812, 8480, 8550, 10283, 10284, 10286, 10731. When the
Lord forms man anew, that is, regenerates him, He arranges all things
in him according to order, that is, into the form of heaven, n. 5700,
6690, 9931, 10303.

203 HEAVEN AND HELL,
direction accorcUng to its form, and communicate ia a wonderful
manner vrith the societies which are there, and they reciprocaUy
vrith him.™ There are some who beUeve that thefr thoughts and
affections do not actuaUy extend themselves around them, but
are inclosed vrithin them, because they see the things which they
think, inwardly or as in themselves, and not as distant, but
this is a faUacy ; for as the sight of the eye extends itself to
remote objects, and is affected according to the order of the
things which it sees in that extension, so Ukevrise the interior
sight, which is that of the understanding, extends itself into the
spfritual world, although man is not sensible of it, for the reason
assigned at n. 196. The only difference is, that the sight of the
eye is affected naturaUy, because by the things which are in the
natural world, whUe the sight of the understanding is affected
spirituaUy, because by those which are in the spfritual world, all
which have relation to good and truth. Man does not know that
this is the case, because he is not aware that there is a Ught
which enlightens the understanding, when yet, vrithout that
Ught, he wotdd be unable to think at aU. Concerning that
Ught, see above, n. 126 to 132. There was a certain spirit who
beUeved that he thought from himself, and thus vrithout any
extension out of himself, or any consequent communication vrith
societies which are out of him : to convince him that he was in
enor, aU communication vrith the societies nearest to him was
taken away, in consequence of which he was not only deprived
of thought, but fell down as if dead, except that he threw his
arms about like a new-bom infant. After some time communi
cation was restored to him, and according to the degree in which
it was restored, he returned into the usual state of his own
thought. Other spfrits, who were -witnesses of this, confessed
that aU thought and affection flows-in according to communica
tion, and — since aU thought and affection — therefore also the aU
of Ufe ; since the aU of man's life consists in this, — that he can
think and be affected, or, what is the same thing, that he can
understand and wiU."
™ Every one in heaven has communication of Ufe, which may be
called an extension into the angelic societies around him, according to
the quantity and quaUty of his good, n. 8794, 8797 ; for thoughts and
affections have such extension, n. 2475, 6598 to 6613, and are con
joined and disjoined according to the ruUng affections, n. 4111.
" There is only one single Life, from which aU Uve both in heaven
and in the world, n. 1954, 2021, 2536, 2658, 2886 to 2289, 3001,
3484, 3742, 5847, 6467 ; and that Ufe is fi-om the Lord alone, n.
2886 to 2889, 9344, 3484, 4319, 4320, 4624, 4882, 5986, 6325,
6468, 6469, 6470, 9276, 10196 ; and flows into angels, spirits, and
men, in a wonderful manner, n. 2886 to 2889, 3337, 3338, 3484, 3742.
The Lord flows-in from His dirine love, which is of such a nature, that
what is His own he wills should he another's, n. 3742, 4320 ; for this
94

HEAVEN AND HELL. 204, 205
204. It is, however, to be observed, that intelUgence and
wisdom vary with every one according to the quaUty of his com
munication. They whose inteUigence and vrisdom are formed
from genuine truths and goods, communicate with societies ac
corcUng to the form of heaven ; while they whose intelligence
and vrisdom are not formed from genuine truths and goods, but
stUl from things which agree with them, have a broken and irre
gular communication, because it does not take place with socie
ties in a series agreeable to the form of heaven ; but they who
are not inteUigent and wise, because they are in falses derived
from evU, communicate with societies in heU. The extent of
communication is according to the degree of confirmation. It is
further to be noted, that this communication vrith societies is
not a communication which comes to the manifest perception of
those who are in them, but it is a communication vrith the quaUty
[as to good or eril] in which they are principled, and which flows
from them."
205. AU in heaven are consociated according to spiritual
affinities, whieh are those of good and truth, and according to
the order of those affinities. Such consociation pervades the
universal heaven, through every society and every house ; and
hence it is that the angels, who are in similar good and truth,
know each other, like those who are related by consanguinity and
affinity on earth, and just as if they had known each other from
infancy. The goods and truths which constitute wisdom and
inteUigence, are consociated in the same manner in every angel ;
they know each other in the same manner, and as they know
each other, they also conjoin themselves together.^ Wherefore
they vrith whom truths and goods are conjoined according to the
form of heaven, see the consequences which flow from them in a
series, and take an extensive view of the manner of thefr cohe
rence in all dfrections ; but it is otherwise with those vrith whom
reason, life appears as if it were in man, and not influent, n. 3742,
4320. Conceming the joy of the angels, perceived and confirmed by
what they told me, that they do not Uve from themselves, but from
the Lord, n. 6469. The wicked are not vriUing to be conrinced that
life flows-in, n. 3743 ; but life from the Lord flows also into them,
n. 2706, 3743, 4417, 10196 ; and they turn good into eril and trath
into the false, for man's reception of life is according to his quaUty,
n. 4319, 4320, 4417.
" Thought diffuses itself into the societies of spirits and angels round
about, n. 6600 to 6605 ; but stiU it does not move and disturb the
thoughts of those societies, n. 6601, 6603.
P Good acknowledges its trath, and truth its good, n. 2429, 3101,
3102, 3161, 3179, 3180, 4358, 5407, 5836, 9637 ; and hence is the
conjunction of good and truth, n. 3834, 4096, 4097, 4301, 4345, 4353,
4364, 4368, 5365, 7623 to 7627, 7762 to 7762, 8630, 9258, 10555 ;
for this is fi'om the influx ofbeaven, n. 9079.
95

205  208 HEAVEN AND HELL.
goods and truths are not conjoined according to the form of
heaven. 206. Such is the form in each heaven, according to which
the communication and extension of the thoughts and affections
of the angels proceed, and thus according to which they have in
telligence and vrisdom ; but the communication of one heaven
with another, that is, of the third or inmost with the second or
midcUe, and of both these vrith the first or ultimate, is of a differ
ent nature, and indeed ought not to be caUed communication,
but influx, of which something shaU now be said. That there
are three heavens, and that they are distinct from each other,
was shewn above in a separate chapter, n. 29 to 40.
207. That there is not communication between one heaven
and another, but influx, may be maiufest from thefr situation in
regard to each other ; for the thfrd or inmost heaven is above,
the second or middle heaven is beneath, and the first or ultimate
heaven is stiU lower ; and aU the societies of every heaven are
arranged in a similar manner. Some are in elevated places,
which appear as mountains, [n. 188], and angels of the inmost
heaven dweU on thefr summits; beneath are societies of the
second heaven, and beneath them societies of the ultimate hea
ven, and so throughout, whether they are in elevated places or
not. A society of a superior heaven has no communication -with
a society of an inferior heaven except by correspondences [see
above, n. 100], and communication by correspondences is called
influx. 208. One heaven is conjoined vrith another, or a society of
one heaven vrith a society of another, by the Lord alone, by
influx both immediate and mediate, — immediate from Himself,
and mediate through the superior heavens in thefr order, into
the inferior;* and since the conjunction of the heavens by iaflux
is from the Lord alone, therefore it is most carefuUy prorided
that no angel of a superior heaven should look down iato a
society of an inferior heaven, and converse vrith any one there ;
for if this be done, the angel is deprived of his inteUigence and
-wisdom. The reason of this shaU be explained. Every angel has
three degrees of Ufe, conesponding vrith the three degrees of
heaven. They who are in the inmost heaven, have the thfrd or
inmost degree open, and the second and ffrst closed ; they who
are in the middle heaven, have the seeond degree open, and the
ffrst and thfrd closed ; and they who are in the ultimate heaven,
have the first degree open, and the second and thfrd closed : as
« Influx is immediate from the Lord, and mediate through heaven
n. 6063, 6307, 6472, 9682, 9683. The Lord's influx is unmediate
into the minutest parts of aU things, n. 6058, 6474 to 6478 8717
8728. Concerning the Lord's mediate influx through the heavens n.
4067, 6982, 6985, 6996.
96

HEAVEN AND HELL. 208 — 212
soon, therefore, as an angel of the third heaven looks down into
a society of the second, and converses with any one there, his
third degree is closed, and he is deprived of his wisdom ; for
his wisdom resides in the third degree, and he has none in the
second and first. This is meant by the Lord's words in Mat
thew, " Let him which is on the housetop not come down to take
any thing out of his house ; neither let him which is in the field
return back to take his clothes," xxiv. 17, 18; and in Luke:
"In that day, he who shall be on the housetop, and his stuff in
the house, let him not come down to take it away ; and he that
is in the field, let him likewise not return back. Remember Lot's
wUe," xvn. 31, 32.
209. There is no influx from the inferior heavens into the
superior, because this would be contrary to order ; but only from
the superior heayens into the inferior; for the wisdom of the
angels of a superior heaven exceeds that of the angels of an in
ferior heaven, in the proportion of a myriad to one ; and this,
also, is the reason why the angels of an inferior heaven cannot
converse vrith the angels of a superior heaven : indeed, when
they look in that dfrection, they do not see the angels, and their
heaven itseU appears only as somewhat misty over their heads.
The angels of a superior heaven, however, can see those who
are in an inferior heaven ; but they are not allowed to converse
vrith them, except vrith the loss of thefr wisdom, as was said
above. 210. Neither the thoughts and affections, nor the discourse,
of the angels of the inmost heaven, can possibly be perceived in
the middle heaven, because they so greatly transcend the per
ceptions of the angels of that heaven ; but, when it pleases the
Lord, there is an appearance from them in the inferior heavens
as of somewhat flaming ; while the thoughts and affections and
discourse of the angels of the middle heaven appear as somewhat
lucid in the ultimate heaven ; and sometimes as a white or vari
ously-coloured cloud, from the ascent, descent, and form of which,
the subject of thefr conversation is in some measure known.
211. From these observations it may be seen, that the form
of heaven is such, that in the inmost heaven it is most perfect ;
in the middle heaven perfect also, but in an inferior degree ; and
in the ultimate heaven in a degree stUl lower, and that the form
of one heaven subsists fi-om another by influx from the Lord :
but the nature of communication by influx, cannot be compre
hended, vrithout a knowledge of the nature of degrees of alti
tude, and of the difference between those degrees and degrees of
longitude and latitude. The nature of both these kinds of de
grees was explained in n. 38.
212. With respect to the form ofbeaven specificaUy, and the
manner in which it moves and flows (vadit et fiuit), this is in
comprehensible even to the angels ; but some idea of it may be
97  H

312 HEAVEN AND HELL.
conceived from the form of aU things in the human body, when
examined and explored by a sagacious and vrise observer ; for it
was shewn in n. 59 to 72, that the universal heaven resembles
one man, and in n. 87 to 102, that all things which are in man
correspond to the heavens. How incomprehensible and un
searchable that form is, may appear in some general inanner from
the nervous fibres, which form every part by thefr compagina-
tions ; for the nature of those fibres, and the manner in which
they move and flow (vadunt et fluunt) in the brain, cannot be
discerned by the eye ; because innumerable fibres are there so
folded together, that, taken in the gross, they appear as a soft,
continuous mass ; and yet aU and every thing of the vriU and
understanding flows most distinctly into acts, along those innu
merably compUcated fibres. Again ; how these fibres wreathe
themselves together in the body, appears from the various col
lections of them called plexus, — such as the cardiac plexus, the
mesenteric plexus, and others ; and also from the knots of them
which are eaUed ganglions, into which many fibres from every
prorince enter, mfrigle together, and again go forth ia new com
binations to the performance of thefr functions. This is repeated
again and again ; not to mention simUar things ia every riscus,
member, organ, and muscle. Whoever examines these things
and the many wonders they contaia, -with the eye of vrisdom,
must be fiUed vrith amazement ; and yet the eye sees but few,
and those of a less wonderful order than others which it cannot
see because they are in the interiors of nature. That this form
conesponds to the form of heaven, appears plainly from the ope
ration of aU things of the understanding and will in it and ac
cording to it ; for whatever a man wUls, descends spontaneously
into act according to that form ; and whatever he thinks, per
vades those fibres from thefr first begfrmings to thefr termina
tions. Hence come sensations, and since this form is the form
of thought and vriU, it is therefore the form of iateUigence and
vrisdom, and corresponds to the form of heaven ; and hence it
may be known, that every affection and every thought of the
angels extends itself according to that form, and that so far as
they are ia it they are inteUigent and wise. That the form of
heaven is from the Dirine Human of the Lord, may be seen
above, n. 78 to 86. These observations are made, in order to
shew, that the heavenly form can never be thoroughly compre
hended, even as to its general principles, and therefore that it
is incomprehensible even to the angels, as was said above.

98

HEA-VEN AND HELL. 313 — 215

CONCERNING GOVERNMENTS IN HEAVEN.
213. Since heaven is distinguished into societies, and the
larger societies consist of some hundreds of thousands of angels,
[n. 50 ;] and since aU the members of one society are in simUar
good, but not in simUar vrisdom, [n. 47,] it necessarily foUows,
that there are govemments in heaven ; for order must be ob
served, and aU things of order are to be kept inriolable. The
governments in the heavens are various ; cJf one sort in the so
cieties which constitute the Lord's celestial kingdom, and of
another in the societies which constitute the Lord's spiritual
kingdom : they differ also according to the ministries which dis
tinguish each society, but the government of mutual love, is the
only governm,ent which exists in heaven, and the government ot
mutual love is heavenly government.
214. The government in the Lord's celestial kingdom is called
JUSTICE, because aU the inhabitants of that kingdom are in the
good of love to the Lord derived from the Lord ; and what is
done from the good of love is caUed just. Government in the
celestial kingdom is of the Lord alone, for He leads them and
teaches them in the affairs of life ; and the traths, which are
caUed truths of judgment, are inscribed on their hearts. Every
one knows, perceives, and sees them f and therefore matters of
judgment never come into dispute, but matters of justice, which
relate to life. Concerning these the less wise consult the more
vrise, and they enqufre of the Lord, and receive answers ; for
thefr heaven or inmost joy is to live justly from the Lord.
215. The government in the Lord's spiritual kingdom is
called JUDGMENT, because the inhabitants of that kingdom are
in spiritual good, which is the good of charity towards the neigh
bour ; and that good, in its essence, is trath ;' for truth is of
judgment, and good is of justice.' The spiritual angels also are
led by the Lord, but mediately, [n. 208 ;] and therefore they
¦" The celestial angels do not think and speak from truths, Uke the
spiritual angels, because they are in the perception of aU things relat
ing to traths from the Lord, n. 202, 697, 607, 784, 1121, 1387, 1398,
1442, 1919, 7680, 7877, 8780, 9277, 10336 ; and therefore they say
of truths, "yea, yea; nay, nay;" but the spiritual angels reason about
them, whether it be so, or not so_, n. 2715, 3246, 4448, 9166, 10786 ;
where the Lord's words are explained, " Let your discourse be yea, yea;
nay, nay .-for whatsoever is more than these cometh of evil," Matt. v. 37.
' They who are in the Lord's spiritual kingdom, are in truths, and
they who are in the celestial kingdom, in good, n. 863, 876, 927, 1023,
1043, 1044, 1665, 2256, 4328, 4493, 5113, 9596. The good of the
spiritual kingdom is the good of charity towards the neighbour, and
that good in its essence is trath, n. 8042, 10296.
' Justice, in the Word, is predicated of good, and judgment of truth
99 H 2

315  317 HEAVEN AND HELL.
have governors, few or many, according to the need of the society
in which they are. They have laws also, according to vrhich they
live one amongst another; and thefr governors administer all
things according to the laws, which they understand because
they are vrise ; and, in doubtful cases, they are enUghtened by
the Lord.
216. Since govemment from good, like that whieh prevaUs
in the Lord's celestial kingdom, is caUed justice ; and govern
ment from trath, like that which prevaUs in the Lord's spiritual
kingdom, is caUed judgment ; therefore, in the Word, justice
and judgment are mentioned, when the subject treated of is
heaven and the church. By justice is signified celestial good,
and by judgment spiritual good, which, as was said above, in
its essence is truth ; as in the foUovring passages : " Of the in
crease of his government and peace there shall be no end, upon the
throne of David, and upon his kingdom, to order it, and to esta
blish it with JUDGMENT and justice, from henceforth even for
ever," Isaiah ix. 7. By Darid is here meant the Lord," and by
his kingdom, heaven ; as is evident from the following passage :
" I will raise unto David a righteous branch, and a king shall
reign and prosper, and shall execute judgment and justice in
the earth," Jer. xxiu. 5 : " The Lord 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.'' "/
am the Lord which exercise loving kindness, judgment and jus
tice in the earth, for in these things I delight," Jer. ix. 24. "/
will betroth thee unto Me for ever, yea, I will betroth thee unto
Me in justice and judgment," Hosea U. 19, " O Lord, in the
heavens Thy justice is like the great mountains, and Thy judg
ments are a great deep," Psalm xxxri. 5, 6. " They ask of me
the judgments of justice ; they take delight in approaching to
God" Isaiah Iviii. 2 : and in other passages.
217. In the spiritual kingdom of the Lord there are various
forms of government, differing in different societies, and their
variety is according to the ministries in which the societies are
engaged ; and thefr ministries are similar to the functions of all
the things in man, to which they correspond. That these are
various is well known ; for the heart has one function, the lungs
another, the liver another, the pancreas and spleen another, and
every organ of sense another : and as the functions of these
and hence, to do justice and judgment denotes good and trath, n. 2235,
9857. Great judgments denote laws of the Dirine order, which are
Dirine truths, n. 7206.
" By David, in the prophetical parts of the Word, is meant the
Lord, n. 1888, 9954.
" 'Bj Zion, in the Word, is meant the church, and, specificallv-, the
celestial church, n. 2362, 9055.
100

HEAVEN AND HELL. 217, 218
members in the body are various, so are those of the societies
in the Grand Man, which is heaven; for there are societies
which correspond to aU those organs ; and that there is a cone
spondence of aU things of heaven vrith aU things of man, was
shewn above, n. 87 to 101. AU the forms of heavenly govern
ment agree in this, that they regard the general good as thefr
end, and in that good the good of every indiridual.^' This is
the case, because all in the universal heaven are under the guid
ance of the Lord, who loves aU, and, from Dirine Love, ordains
that the general good should be the source of good to every in
diridual, and that every indiridual should receive good in pro
portion as he loves the general good ; for so far as any one loves
the community, he loves aU the indiriduals who compose it;
and since that love is the love of the Lord Himself, therefore
he is so far loved by the Lord, and is a recipient of good.
218. From these observations it may appear that in heaven
governors are distinguished by love and vrisdom more than others;
that they vriU weU to aU from love, and know, from wisdom,
how to realize the good they vriU. They who are of this cha
racter, do not domineer and command imperiously, but minister
and serve ; for to do good to others from the love of good, is to
serve ; and to proride that the intended good be realized, is to
minister. Such persons do not make themselves greater than
others, but less ; for they put the good of the society and of
their neighbour in the first place, and their own good in the
last place ; and that which is in the first place is greater, and
that which is in the last is less : nevertheless they enjoy honour
and glory, for they dweU ia the midst of the society, ia a more
elevated situation than others, and inhabit magnificent palaces ;
but they accept glory and honour, not for the sake of themselves,
but for the sake of obedience ; for aU in heaven know that they
enjoy honour and glory from the Lord, and that therefore they
ought to be obeyed. These are the things which are meant by
the Lord's words to his disciples : " Whosoever will be chief
amongst you, let him be your servant ; even as the Son of Man
came not to be ministered unto, but to minister," Matt. xx. 27, 28 :
y Every man and every society, also a man's country and the church,
and, in a universal sense, the kingdom of the Lord, is our neighbour ;
and to do good to them from the love of good, according to the quaUty
of their state, is to love our neighbour ; thus their good, which also is
the general good, and ought to be consulted, is the neighbour, n. 6818
to 6824, 8123. Civil good also, consisting in what is just, is our
neighbour, n. 2915, 4730, 8120. 8123 : and hence charity towards the
neighbour extends itseU to all and every tiling of the Ufe of man ; and
to love good and to do good from the love of what is good and true, and
also to do what is just from the love of what is just, in every situation
and in every act, is to love our neighbour, n. 2417, 8121, 8124
101

218  221 HEAVEN AND HELL.
" He that is the greatest among you, let him be as the younger j
and he that is chief, as lie that doth serve," Luke xrii. 26.
219. A simUar government prevaUs also in every house ; for
in every house there is a master, and there are servants, the
master loving the servants, and the servants loving the master,
so that they serve each other from love. The master teaches
the servants how they ought to Uve, and dfrects what they ought
to do, whUst the servants obey and perforni their duties. To
promote use is the deUght of the life of aU ; and hence it is eri
dent that the kingdom of the Lord is a kingdom of uses.
220. There are governments also in hell, for vrithout govern
ments, the infernals could not be kept under any restraint ; but
the governments in heU are the opposites of those in heaven.
Infernal government springs from self-love, for every one in heU
desfres to rule over others and to be the greatest. They hate
those who do not favour them, and pursue them -with vengeance
and cruelty ; and this results from the very nature of self-love :
wherefore the most mahgnant are set over them as governors,
and they are obeyed from fear.' On this subject more vriU be
said when we come to treat of the heUs.

CONCERNING DIVINE WORSHIP IN HEAVEN.
221. Divine worship in the heavens is not unUke that on
earth in externals, but it differs as to internals. In the heavens,
as on earth, there are doctrines, preachings, and temples. The
doctrines agree as to essentials ; but are of more interior wisdom
in the superior than in the inferior heavens. The preaching is
according to the doctrines ; and as they have houses and palaces
[n. 183 to 190], so also they have temples, in which preaching
is performed. Sueh things exist in heaven, because the angels
are continuaUy perfected in wisdom and love ; for they have un
derstanding and wiU Uke men, and are capable of advancing for
ever towards perfection. The understanding is perfected by the
' There are two kinds of rale, one from love to the neighbour and
the other from the love of self, n. 10814. AU things good and happy
result from the rule which springs from neighbourly love, n. 10160,
10614 ; and therefore no one can rule in heaven from the love of self,
but aU are vriUing to minister ; for to minister is to rule from neigh
bourly love, and hence the angels possess such great power, n. 5732.
AU erils result from rule grounded in the love of seU, n. 10038. Whet
the love of self and the love of the world began to prevail, men were
compeUed for security to subject themselves to governments, n. 7364.
10160, 10814,
102

HEAVEN AND HELL, 221  233
truths which are of intelUgence, and the vriU by the goods which
are of love."
222. But real divine worship in the heavens does not consist
in frequenting churches and hearing sermons, but in a life of
love, charity, and faith, according to doctrine ; and sermons in
the churches serve only as means of instruction in the conduct of
life. I have conversed vrith angels on this subject, and have told
them, that it is believed in the world that dirine worship con
sists merely in going to church, hearing sermons, attending the
sacrament of the holy supper three or four times a year, and in
other forms of worship prescribed by the church ; to which may
be added, the setting apart of particiUar times for prayer, and a
devout manner whUe engaged ia it. The angels replied, that
these are external forms which ought to be observed, but that
they are are of no avail unless there is an internal priuciple from
which they proceed; and that this intemal principle is a life
according to the precepts of doctrine.
223. In order that I might understand the nature of the
assemblies in thefr temples, it has been granted me to enter
them sometimes, and hear the preaching. The preacher stands
in a pulpit on the east : before his face sit those who are in the
light of vrisdom above others, and on thefr right and left those
who are in less Ught, They sit in the form of a circle, so that
all are in riew of the preacher, and no one sits on either side of
him, so as to be out of his sight. The noritiates stand at the
door, on the east of the temple, and on the left of the pulpit;
but no one is aUowed to stand behind the pulpit, because the
preacher would be confused by it ; and he is confiised if any ona
in the congregation dissents from what is said, so that the dis
sentient is bound to turn away IUs face. The sermons are fraught
vrith such vrisdom, that nothing of the kind in the world can be
compared with them, because the preachers in heaven are in
interior light. The churches in the spiritual kingdom appear as
of stone, and in the celestial kingdom as of wood ; because stone
corresponds to truth, in which they are principled who are in the
spiritual kingdom ; and wood conesponds to good, in which they
are principled who are in the celestial kingdom.' The sacied
edifices in the celestial kingdom are not caUed temples, but
" The understanding is the recipient of truth, and the wUl of good,
n. 3623, 6125, 7503, 9300, 9930 ; and as aU things have relation to
truth and good, so the all of man's life has relation to understanding
and wiU, n. 803, 10122. The, angels advance in perfection to eternity,
n. 4803, 6648.
» Stone signifies trath, n. 114, 643, 1298, 3720, 6426,^609, 10376 ;
and wood signifies good, n. 643, 3720, 8354 ; and on this account the
most ancient people, who were in celestial good, buUt their sacred
edifices of wood, n. 3720.
103

323  227 HEA-VEN AND HELL.
houses of God, and are not magnificent; but iu the spiritual
kingdom they are more or less magnificent.
234. I have conversed vrith one of the preachers concerning
the holy state in which they are who hear the sermons in their
churches, and he said, that every one has a pious, devout, and
holy state according to his interiors which are of love and faith,
because love and faith are the essentials of hoUness from the
Divine of the Lord within them ; and that he had no conception
of external holiness separate from love and faith. When he
thought of external holiness separate from love and faith, he said,
that possibly it might be something which assumes the outward
form of hoUness, either from art or hypocrisy ; and that some
spurious fire, kindled by the love of self and the world, inight
give bfrth and form to such hoUness.
225. AU the preachers belong to the Lord's spiritual king
dom, and none to the celestial kingdom, because the inhabitants
of the spfritual kingdom are in truths derived from good, and aU
preaching is from truths. None of the preachers belong to the
celestial kingdom, because the inhabitants of that kingdom are
in the good of love, and from that good they see and perceive
truths, but they do not speak of them. Although the angels,
who are in the celestial kingdom, perceive and see truths, stiU
there is preaching among them ; because they are enlightened by
it in the truths which they afready know, and are made more
perfect by many which they did not know before. As soon as
they hear them, they acknowledge them, and perceive thefr qua
Uty ; but the traths which they perceive, i^ey also love, and by
Uring according to them, they incorporate them into thefr Ufe,
for they say, " to live according to truths is to love the Lord.""
226. AU the preachers are appointed by the Lord, and derive
the gift of preaching from thefr divine appointment ; nor are any
others allowed to teach in the temples of heaven. They are caUed
preachers and not priests, because the celestial kingdom is the
priesthood of heaven; for the priesthood signifies the good of
love to the Lord, ia which aU in that kingdom are principled.
The royalty of heaven is the spfritual kiagdom, for royalty sig
nifies truth derived from good, in which all in that kingdom are
principled, [see above, n. 24] .^
227. AU the doctrines which angeUc preaching embodies, re
gard Ufe as thefr end, and none of them faith vrithout Ufe. The
" To love the Lord and our neighbour is to Uve according to the
Lord's commandments, n. 10143, 10153, 10310, 10678, 10645, 10648.
^ Priests represent the Lord as to divine good, and kings as to di-rine
truth, n. 2015, 6148 ; and hence a priest, in the Word, signifies those
who are in the good of love to the Lord, and ihe priesthood signifies that
good, n. 9806, 9809 ; but a king, in the Word, signifies those who are
in divine truth, and royalty signifies truth derived from good, n. 1672,
2015, 2069, 4575, 4581, 4966, 5044.
104

HEAVEN AND HELL, 337  229
doctrine of the inmost heaven is fuUer of wisdom than that of
the middle heaven, and the doctrine of the middle heaven is
fuller of inteUigence than that of the ultimate heaven ; for the
doctrines are adapted to the perception of the angels in each
heaven. The essential of all heavenly doctrine is, the acknow
ledgment of the Divine Human of the Lord.

CONCERNING THE POWER OF THE ANGELS OF HEAVEN.
228. That angels possess power, cannot be conceived by those
who know nothing of the spiritual world, and its influx into
the natural world ; for they think that angels cannot have power,
because they are spiritual beings, of so pure and unsubstantial
a nature that they cannot even be seen by the eye ; but they who
look more interiorly into the causes of things, think differently ;
for they know that aU the power of man is derived from his un
derstanding and vrill, since he cannot move a particle of his body
without them. Man's understanding and wUl are his spfritual
man, and this acts upon the body and its members at its plea
sure ; for what man thinks, the mouth and tongue speak, and
what he wiUs, the body performs, with a power proportioned to
the determiaation. The wiU and understanding of man are
ruled by the Lord by means of angels and spirits, and therefore
He rules also all things of the body, because they are derived
from the wiU and understanding ; thus, though it may seem in
credible, man cannot stir a single step without the influx of
heaven. That this is the case, has been proved to me by much
experience, for angels have been permitted to move my steps,
, actions, tongue, and speech, at their pleasure, by influx into my
wUl and thought, confirming me in the conviction, that of my
self I could do nothing. They said afterwards, that every man
is governed in the same manner, and that he might know it from •
the doctrine of the church and from the Word ; for he prays to
God to send His angels to lead him, to direct his steps, to teach
him, and to inspire what he should think and what he should
speak ; and many things of the same kind. When, however,
man thinks separate from doctrine, he says and believes other
wise. These observations are made that the nature of the power
which the angels exercise over man may be more clearly known.
229. The power of angels in the spiritual world is so great
that if I were to adduce all the examples of it which I have seen,
they would exceed belief If any thing there makes resistance,
and ought to be removed because it is contrary to Dirine order,
105

229  231 HEAVEN AND HELL.
they cast it do-wn and overturn it by a mere effort of wUl and bj
a look. I have seen mountains, which were occupied by the
wicked, thus cast down and overthrown, and sometimes made to
shake from one end to the other, as though by an earthquake.
I have beheld rocks cleft in sunder down to the deep, and the
wicked who were upon them swaUowed up. I have also seen
some hundreds of thousands of eril spfrits dispersed and cast
into heU; for numbers are of no avaU against the angels, nor
arts, nor cunning, nor confederacies : they see through aU, and
disperse them in a moment ; but more may be seen on tbis sub
ject in the work Concerning the Last Judgment and the
Destruction op Babylon. Such is the power which the angels
exercise in the spiritual world, and that they have a simUar
power in the natural world, when they are permitted to exercise
it, is plain from the Word, in which we read that they ut
terly destroyed whole armies, and that they caused a pestUence
of which seventy thousand men died. Of the angel who caused
the pestilence it is written : " The angel stretched out his hand
upon Jerusalem to destroy it, but the Lord 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," 3 Samuel xxiv. 15, 16, 17. Other passages might be
mentioned. Since the angels possess such power, they are called
" Powers ;" and in David it is said : " Bless the Lord ye His
angels that excel in strength," Psalm ciU. 20.
230. It must, however, be clearly understood, that the angels
have no power of themselves, but that aU the power they have is
from the Lord ; and that they are powers only so far as they ac
knowledge thefr dependence on Him. If any angel supposes
that he has power of himself, he instantly becomes so weak,
that he cannot resist a single evU spirit ; therefore the angels at
tribute no merit to themselves, and hold in aversion all praise
and glory for any thing which they do, ascribing it aU to the
Lord. 231. Dirine Truth proceeding from the Lord has aU power
in the heavens, for the Lord in heaven is Dirine Truth tmited
to Divine Good, [see n. 126 to 140,] and the angels are powers
so far as they receive it.* Every one, also, is his own truth and
bis own good, because the quaUty of the understanding and vriU
is the quaUty of the man ; and the understanding is of trath,
because the all of it is from truths, and the will is of good, be
cause the all of it is from goods ; for whatever a man under
stands he calls trath, and whatever he wills he caUs good; and
" Angels are called powers, and they are powers, by virtue of the
reception of divine truth fr-om the Lord, n. 9369 ; and on that account
they are also caUed "gods" in the Word throughout, n. 4295, 4402,
8301, 9160.
106

heaven and hell. 231, 232
hence it is that every one is his own truth and his own good.-'
So far, therefore, as an angel is truth from the Divine and good
from the Dirine, he is a power, because in the same proportion
ohe Lord is vrith him ; and since no one is in good and truth ex
actly the same as that of another, — for in heaven, as in the world,
there is endless variety, see n. 20, — therefore one angel has not
the same power as another. They are in the greatest power,
who constitute the arms in the Grand Man, or lieaven, because
they who are in that province are in truths more than others,
and there is an influx of good iato thefr truths from the universal
heaven. The power of the whole man transfers itself into the
arms, and by them the whole body exercises its force ; and
hence it is that the arms and hands, in the Word, denote power. s
In heaven there sometimes appears stretched forth a naked arm,
of such stupendous power, as to be able to break in pieces every
thing it meets vrith, even if it were a rock on earth. Once it
was moved towards me, and I had a perception that it was able
to crush my bones to powder.
232, That the Dirine Truth wiich proceeds from the Lord
has aU power, and that the angels have power in proportion as
they receive Di-rine Truth from the Lord, may be seen above,
n. 137 ; but the angels receive Divine Truth only so far as they
receive Dirine Good, for truths have all thefr power from good,
and none vrithout good ; on the other hand, good has aU its
power by truths, and none vrithout truths ; for power results from
the conjunction of both. The case is the same with faith and
love, for whether we speak of truth or faith it is the same thing,
because the aU of faith is truth ; and whether we speak of good
or love it is the same thing, because the all of love is good.* The
immense power which the angels have by truths derived from
-f A man and an angel is his own good and his own trath, and thus
his own love and his own faith, n. 10298, 10367 ; for he is his own
understanding and his own will, since the aU of Ufe is thence derived :
the Ufe of good being of the -wiU, and the life of trath being of the un
derstanding, n. 10076, 10177, 10264, 10284.
y Concerning the correspondence of the hands, the arms and shoul
ders, vrith the Grand Man, or heaven, n. 4931 to 4937. By arms and
hands, in the Word, is signified power, n. 878, 3091, 4932, 4934,
6947, 10019.
* AU power in heaven is from trath derived from good, and thus
from faith grounded in love, n. 3091, 3563, 6423, 8304, 9643, 10019,
10182. All power is from the Lord, because from Him is all the trath
which is of faith, and aU the good which is of love, n. 9327, 9410 ; and
this power is meant by the keys given to Peter, n. 6344. The divine
trath proceeding from the Lord has aU power, n. 6948, 8200 ; and this
power of the Lord is what is understood by sitting at the right hand of
Jehovah, n. 3387, 4592, 4933, 7518, 7673, 8281, 9133 ; for the right
hand denotes power, n. 10019.
107

338 — 336 heaven and hell.
good, is manifest from this circumstance also, that an eril spirit,
when only looked at by the angels, faUs into a swoon, and loses
the appearance of a man, and this continues until the angel
turns away his eyes. This effect is produced by the look of the
angels, because their sight is from the Ught of heaven, and the
Ught of heaven is Dirine Truth : see above, n. 136 to 132. The
eyes, also, correspond to truths derived from good.*
233. Since truths derived from good have all power, therefore
no power appertains to falses derived from evil ;* but all in hell
are in falses derived from evU, and therefore they have no power
against trath and good. The nature of thefr power amongst
themselves, and of the power of eril spirits before they are cast
into heU, wiU be shewn in the foUowing pages.

CONCERNING THE SPEECH OF ANGELS.
234. Angels converse together Uke men in the vvorld, and
talk, Uke them, on various subjects, such as thefr domestic
affafrs, the affairs of thefr society, and those of moral and spi
ritual life ; nor is there any difference, except that they converse
more intelUgently than men, because from more interior thought.
I have frequently been permitted to associate with them, and to
converse vrith them as a friend, and sometimes as a stranger,
and since my state then was simUar to thefrs, I felt exactly as
if conversing with men on earth.
235. AngeUc speech, consists of distinct words like humai?.
speech, and is equaUy sonorous ; for angels, have a mouth, a
tongue and ears like men. They have also an atmosphere, in
which the sound of thefr speech is articulated, but it is a spi
ritual atmosphere, adapted to the angels as spiritual beings.
Angels also breathe in thefr atmosphere, and pronounce thefr
words by means of thefr breath, as men do in thefrs.'
236. The universal heaven is of one language, and all under
stand each other, whether they belong to near or distant socie
ties. This language is not taught there, but is implanted in
• The eyes correspond to truths derived fi-om good, n. 4403 to 4421,
4623 to 4534, 6923.
* Falses derived from eril have no power, because truth derived
from good has aU power, n. 6784, 10481.
' There is respiration in the heavens, but of an interior kind, n.
n. 3884, 3885 : from experience, n. 3884, 3885, 3891, 3893 ; and re
spirations are dissimilar there, and various, according to their states,
n. 1119, 3886, 3887, 3889, 3892, 3893; but the wicked cannot breathe
in heaven, and if they enter there they are suffocated, n. 3894.
108

heaven and hell. 236 — 33fe
every one, for it flows from his very affection and thought. The
sound of thefr speech conesponds to thefr affection, and the
articulations of sound, which are words, conespond to the ideas
of thefr thought derived from their affection ; and since thefr
language corresponds to thefr thoughts and affections, it is spi
ritual, for it is audible affection and speaking thought. Every
attentive observer may know, that all thought is from the affec
tion which is of love, and that the ideas of thought are various
forms into which the common affection is distributed ; for no
thought or idea can exist vrithout affection, — it is their soul and
life. Hence the angels know the character of any one, merely
from his speech ; for from its sound they discern the quality of
his affection, and from the articulations of its sounds, or his
words, they discern the quality of his mind. The wiser angels
know the quality of the ruling affection from the series of a few
sentences, for they attend principaUy to that affection. It is
universaUy known that affections are various with every one, for
one affection prevaUs in a state of gladness, another in a state
of grief, another in a state of mildness and mercy, another in
a state of sincerity and trath, another in a state of love and
charity, another in a state of zeal, or anger, another in a state
of simulation and deceit, another in the pursuit of honour and
glory, and so on ; but the ruUng affection or love is in them
aU ; and therefore the wiser angels, who attend chiefly to that
affection, discover from the speech the whole character of the
speaker. This has been proved to me by much experience. I
have heard angels lay open the life of another merely from his
speech, and have been told by them that they know the whole
of another's Ufe from a few ideas of his thought, because they
discover from them his ruUng love, in which are inscribed aU
the particulars of his life in thefr order ; and that man's book
of life is nothing else.
237. AngeUc language has nothing in common vrith human
languages, but it has some relation to expressions which derive
their sound from a pecuUar affection : this relation, however, is
not vrith the expressions themselves, but vrith their sound, and
of this more vriU be said in what foUows. That angeUc language
has nothing in common vrith human languages, is erident, be
cause angels cannot utter a single word of human language.
They have attempted, but were not able, for they cannot utter
any thing but what is in complete agreement vrith their affection;
and whatever is not in agreement with thefr affection, is repug
nant to thefr very life, because Ufe is of affection, and angeUc
speech is derived from it. I have been told that the prunitive
language of mankind on earth was in agreement vrith angeUc
language, because they had it from heaven, and that the Hebrew
tongue agrees with it in some particulars.
238. Since the speech of angels conesponds to their affec-
109

338 — 340 heaven and hell.
tion which is of love, and the love of heaven is love to the Lord
and love towards the neighbour, [see above, n. 13 to 19,] it is
erident how elegant and delightful thefr discourse must be, for it
affects not only the ear, but the interiors of the mind. An angel
once spoke to a certain hard-hearted spirit, and he was at length
so affected by his discourse, that he burst into tears, saying,
that he could not resist it, because it was love speaking, and that
he had never wept before.
339. The speech of angels is fuU of vrisdom, because it pro-
ceeds from thefr interior thought ; and thefr interior thought is
vrisdom, as thefr interior affection is love. Thus love and vrisdom
are united in thefr discourse, and hence it is so full of vrisdom,
that they can express by one word what man cannot express by
a thousand. The ideas of thefr thought also comprehend things
which man cannot conceive, much less utter ; and hence it is
that the things which have been heard and seen in heaven are
said to be ineffable, and such as ear hath not heard nor eye seen.
It has been granted me to know by experience that they are so,
for I have occasionaUy been let into the state in which angels
are, and have conversed with them ; and in that state and on
such occasions I have understood every thing they said; but
when I was brought back to my former state, and thus into the
natural , thought proper to man, and was desfrous to recoUect
what I had heard, I was not able ; for there were a thousand
things which could not be compressed into the ideas of natural
thought, and which therefore were not expressible in the least de
gree by human words, but only by variegations of heavenly Ught.
The ideas of the thought of angels, from which their expressions
are derived, are likevrise variegations of the light of heaven ; and
the affections, from which the tone of the expressions is derived,
are modifications of the heat of heaven ; because the Ught of
heaven is Dirine Truth or vrisdom, and the heat of heaven is
Dirine Good or love, [see above, n. 136 to 140,] and the angels
derive their affection from the Divine Love, and thefr thought
from the Dirine Wisdom."*
340. The ideas of thought are various forms into which the
general affection is distributed, as was said above, n. 336 ; and
since the speech of angels proceeds immediately from thefr affec
tion, they are able to express in a minute what man cannot
express in half an hour, and also to convey in a few words what
would requfre several pages in writing. This has been proved
to me by much experience." Thus the ideas of angeUc thought
and the expressions of angelic speech, make a one, Uke the
" The ideas from which angels speak, are formed by wonderful va
riegations of the Ught of heaven, n. 1646, 3343, 3993.
" 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
110

HEAVEN AND HELL.. 340, 341
efficient cause and its effect, for the expressions present in effect
what exists in the ideas of thought as a cause ; and therefore
every expression comprehends in it so many things. AU the
particulars of the thought, and thence all the particulars of the
speech of angels, when they are presented risibly, appear Uke
a thin wave, or cfrcumfluent atmosphere, in which things innu
merable derived from angelic vrisdom, and ananged m their
order, enter the thoughts and move the affections of others. The
ideas ofthe thought of every one, whether angel or man, are pre
sented risibly in the Ught of heaven, whenever the Lord pleases."
341. The angels of the Lord's celestial kingdom converse in
the same manner as those of the Lord's spiritual kingdom, but
they speak from more interior thought than the spfritual angels ;
for the celestial angels are in the good of love to the Lord, and
therefore they speak from vrisdom ; but the spiritual angels are
in the good of charity towards the neighbour, which in its es
sence is truth [n. 315], and therefore they speak from intelU
gence; for wisdom is from good, and intelligence from truth.
On this account the speech of the celestial angels is Uke a gentle
stream, soft, and, as it were, continuous ; but the speech of the
spfritual angels is rather ribratory and discrete. The speech of
the celestial angels partakes greatly of the sound of the vowels
u and 0 ,- but the speech of the spiritual angels, of the vowels
e and i ; for vowels are signs of sounds, and affection dweUs in
sound. It was shewn above, n. 236, that the sound of angelic
speech conesponds to affection, and the articulations of sound,
which are words, to the ideas of thought derived from affection ;
and since vowels do not belong to a language, but to the ele
vations of its words by sound to express various affections ac
cording to the state of every one, therefore they are not written
in the Hebrew language, and are also variously pronounced.
Hence the angels know the quality of man as to his affection
and love. The speech of the celestial angels contains no hard
consonants, and few transitions from one consonant to another
vrithout the interposition of a word which begins vrith a vowel,
and therefore, in the Word, the particle " and" so often occurs,
things as cannot be conveyed in human language, n. 1641, 1642, 1643,
1645, 4609, 7089.
" There are innumerable things contained in one idea of thought,
n. 1008, 1869, 4946, 6613, 6614, 6616, 6617, 6618. The ideas of
the thought of man are opened in the other Ufe, and their quaUty
shewn by a risible liring image, n. 1869, 3310, 6510. What is the
quality of their appearance, n. 6201, 8885. The ideas of the angels
of the inmost heaven appear like flaming light, n. 6615, and the ideas
of the angels of the ultimate heaven appear like thin bright clouds, n.
6614. The idea of an angel seen, frpm which issued radiation to the
Lord, n. 6620. The ideas of thought extend themselves into angelic
societies round about, n, 6598 to 6613.
Ill

241  244 HEA-VEN AND HELL,
as is erident to those who read the Word in Hebrew, in which
that particle has a soft expression, and always takes a vowel-
sound before and after it. The expressions themselves in the
Hebrew Word point out in some measure whether they belong
to the celestial or to the spfritual class ; that is, whether they
involve good or trath : those which involve good abound vrith
the vowels u and o, and use the a but sparingly, while those
which involve trath abound vrith the vowels e and i. Since
affections are expressed in an especial manner by sounds, there
fore, when great subjects are treated of in human language,
such as heaven and God, those expressions are preferred, which
are characterized by the vowels u and o. Musical sounds, also,
sweU to the fulness of the u and the o when employed on such
themes ; but when the subject is less imposing, other sounds
are preferred ; and hence comes the power of music in express- .
ing various kinds of affections.
242. There is a musical concord in the speech of angels,
which cannot be described;^ and this concord arises from the
cfrcumstance, that the thoughts and affections, which give bfrth
to speech, pour themselves forth and diffuse themselves accord
ing to the form of heaven ; and all consociation and communi
cation harmonize vrith that form. That the angels are conso
ciated according to 4;he form of heaven, and that their thoughts
and affections flow according to that form, may be seen above,
n. 200 to 212.
243. Speech like that which is universal in the ^spiritual
world, is implanted in every man, but only in his interior intel
lectual part. Man does not know this, because it does not faU
into expressions analogous to his affection, as it does with angels ;
yet from this ground, when he comes into the other life, he
speaks the language of spfrits and angels without effort or in
struction ; but on this subject we shall say more shortly.
244. All in heaven speak the same language, as was said
above, but it varies in this respect, that the speech of the -wise
is more interior, and fuller of the variations of affections, and
of the ideas of thought ;5! while the speech of the less vrise is
more exterior, and less full ; and the speech of the simple is stUl
more exterior, and consists of expressions from which the sense
is to be gathered in the same manner as in the conversation of
men. There is also a kiad of speech by the face, terminating in
P In angelic speech there is concord with harmonious cadence, n.
1648, 1649, 7191.
2 Spiritual or angelic speech is latent in man, although he is igno
rant of it, n. 4104 ; for the ideas of the internal man are spiritual, but
man, during his Ufe in the world, perceives them naturaUy, because he
then thinks in the natural principle, n, 10236, 10246, 10550. After
death man comes into his interior ideas, n. 3226, 3342, 3343, 10668.
10604 ; and those ideas then form his speech, n. 2470, 2478, 2479.
112

HEAVEN AND HELL. 244—246
somewhat sonorous modified by ideas ; another in which heavenly
representations are mixed with ideas, and ideas themselves be
come risible ; another by gestures conesponding to the affec
tions, and representing things simUar to those which are repre
sented by words ; another by the general principles of affections
and thoughts ; another which resembles thunder ; and others.
245, The speech of evU and infernal spfrits is spiritual also,
because it is derived from their affections, but from e-vU affec
tions, and the filthy ideas thence resulting, which the angels
hold in the utmost aversion. The language of hell is therefore
opposite to that of heaven, and the vricked cannot endure an
geUc discourse, nor can angels endure infernal discourse ; for
infernal discourse affects them as a bad odour affects the nostrils.
The speech of hypocrites, who are able to assume the appearance
of angels of light, is like the speech of angels as to words, but
as to affections and consequent ideas of thought it is diametricaUy
opposite ; so that when its interior quaUty is perceived by the
vrise angels, it sounds like the gnashing of teeth, and strikes
them with horror.

CONCERNING THE SPEECH OF ANGELS WITH MAN.
246. When angels speak vrith man, they do not speak in
thefr own language, but in the language of the man vrith whom
they converse, or in other languages with which he is acquainted,
but not in a language unknown to him ; because they tum
themselves to him and conjoin themselves vrith him, and this
conjunction brings them into a simUar state of thought. The
thought of man coheres with his memory, and his speech flows
from it, therefore, when an angel or spirit is thus turned to him
and conjoined vrith him, both speak the same language; for the
angel enters into all the man's memory so perfectly, that he is
almost led to suppose that he knows of himself what the man
knows, even aU the languages which he has learned. I have
conversed -with angels on this subject, and have told them, that,
possibly, they might imagine that they were speaking vrith me
in my mother tongue, because it so appeared to them ; but that
they did not speak in that language, but I, myself, and that this
was demonstrable, because angels are not able to utter one word
of any human language, [n. 237;] and, because human lan
guage is natural, and they are spiritual, and spiritual beings
cannot utter any thing natural. The angels replied, " that they
were aware that thefr conjunction vrith man when conversing
vrith him, is vrith his spiritual thought, but since his spiritual
thought flows into his natural thought, and his natural thought
coheres vrith his memory, the language of the man appears to
them as thefr ovra, and also all his knowledge ; that this results
113 I

246 — 249 HEAVEN AND HELL.
from the Lord's good pleasure that such a conjunction, and as
it were insertion of heaven into man, should take place ; but
that the state of man at this day is so altered, that he cannot
any longer have such conjunction -with angels, but only vrith
spirits who are not in heaven." I have also conversed vrith
spfrits on the same subject, but they were not vriUing to beUeve
that it is the man who speaks, but that they speak in man, and
that man does not know what he knows, but they themselves,
and thus that aU things which man knows are derived from
them. I endeavoured by many arguments to conrince them
that they were mistaken, but in vain.
Who are meant by spirits, and who by angels, wiU be ex
plained in the foUovring pages, when we come to treat of the
world of spirits.
247. Another reason why angels and spirits conjoin them
selves so closely vrith man as not to know but that aU which
belongs to man is their own, is, because the conjunction be
tween the spfritual and the natural world vrith man is such, that
they are as it were one : but siace man has separated himself
from heaven, it has been prorided by the Lord, that there
should be (attendant) angels and spfrits vrith every man, and that
he should be governed by them from the Lord, and hence there
is so close a conjunction between them. It would have been
othei wise if man had not separated himself from heaven, for then
he might have been governed by a general influx out of heaven
from the Lord vrithout spirits and angels adjoined to him ; but
this subject wiU be specifically treated of, when we come to speak
of the conjunction of heaven vrith man.
248. The speech of an angel or spirit vrith man is heard as
sonorously as the speech of one man vrith another; nevertheless
it is not heard by other men who are present, but only by the man
who is addressed, because the speech of an angel or spirit flows-
in first into man's thought, and by an internal way into his organ
of hearing, and thus acts upon it from within ; whereas the speech
of man vrith man flows first into the afr, and by an external way
into his organ of hearing, which it acts upon from vrithout. Hence
it is erident that the speech of an angel or spirit vrith man is
heard in man, and, since it affects the organs of hearing as much
as speech from without, that it is equaUy sonorous. That the
speech of an angel or spfrit flows down from within even into
the ear, was proved to me by its effect upon the tongue which
it also flows into, and excites to a slight ribration ; but this ribra-
tion is not a local motion, such as takes place when the sound of
speech is articulated into words by the man himself.
249. To speak with spirits at this day is rarely granted, be
cause it is dangerous ;'' for then they know that they are vrith
' Man is able to converse vrith spirits and angels, and the ancients
114

HEAVEN AND HELL. 349, 350
man, which othervrise they do not know, and eril spirits are of
such a nature, that they regard man vrith deadly hatred, and
desire nothing more vehemently than to destroy him, both soiU
and body. This also they effect -with those who have indiUged
much in phantasies, so as to remove from themselves the delights
which are suitable to the natural man. Some who lead a soli
tary life occasionally hear spfrits speaking to them, and vrithout
danger, because the spirits who are present vrith them are re
moved at intervals by the Lord, lest they shotild know that they
are with man ; for most spirits do not know that there is any
other world than that which they inhabit, and are therefore ig
norant that there are men elsewhere ; and on this account man
is not aUowed to speak to them in return, for then they would
know it. They who think much on religious subjects, and are
so intent upon them as to see them as it were inwardly in them
selves, begin also to hear spirits speaking vrith them ; for reh
gious subjects of whatever kind, when man dweUs upon them
from himself, and does not break the current of his thoughts
with various useful occupations, penetrate interiorly, become
fixed there, occupy the whole spfrit of the man, and thus enter
into the spiritual world, and act upon the spfrits who dweU
there. Such persons are risionaries and enthusiasts, and beUeve
every spfrit whom they hear to be the Holy Spirit, when yet
they are aU enthusiastic spirits. Spfrits of that character see
falses as traths, and because they see them, they persuade them
selves that they are truths, and infuse the same persuasion into
those who are receptive of thefr influx ; and because such spirits
began also to press the commission of evUs, and were obeyed,
therefore they were gradually removed. Enthusiastic spirits are
distinguished from other spirits by this peculiarity, that they
believe themselves to be the Holy Spfrit, and thefr dictates to be
dirine oracles ; but they do not hurt the man vrith whom they
communicate, because he pays them dirine worship and honour.
I have occasionaUy conversed with spfrits of this kind, and on
such occasions the vricked principles and motives which they in
fused into thefr worshippers were discovered to me. They dweU
together towards the left, in a desert place.
350. To converse vrith the angels of heaven is granted oiUy
to those who are in traths derived from good, and especiaUy to
those who are in the acknowledgment of the Lord, and of the
Divine in His Human, because the heavens are in this truth ;
for, as was said above, the Lord is the God of heaven, n. 3 to 6 :
frequently did so, n. 67, 68, 69_, 784, 1634, 1636, 7802. In some
earths angels and spirits appear in a human form, and speak vrith the
inhabitants, n. 10751, 10752 ; but in this earth it is dangerous to dis-
coiu-se vrith spirits now, unless man is principled in a true faith, and led
by the Lord, n. 784, 9438, 10751.
115 I 3

250  352 HEAVEN AND HELL.
the Divine of the Lord makes heaven, n. 7 to 12 : the Divine of
the Lord in heaveu is love to Him and charity towards the
neighbour derived from Him, n. 13 to 19 : the universal heaven
in one complex resembles one man, and in like manner every
society of heaven ; and every angel is in a perfect human form,
derived from the Dirine Human of the Lord, n. 59 to 86.
Hence it is erident, that to speak vrith the angels of heaven is
not granted to any but those whose interiors are opened, by
dirine traths, even to the Lord ; for the Lord flows into them
vrith man, and heaven also flows-in vrith the Lord. Divine
truths open the interiors of man, because man was so created,
that he may be an image of heaven as to his internal man, and
an image of the world as to his external man (n. 57) ; and the
intemal man is not opened except by Dirine Truth proceeding
from the Lord, for that is the Ught and life of heaven, [n. 126
to 140]. 251. The iaflux of the Lord Himself vrith man is into his
forehead, and thence into the whole face, because the forehead
of man conesponds to his love, and the face to aU his interiors ;'
but the iaflux of the spiritual angels vrith man is into his head
in every direction, from the forehead and temples to every part
which covers the cerebrum, because that region of the head cor
responds to iateUigence ; and the iaflux of the celestial angels is
into that part of the head which covers the cerebellum, and is
caUed the occiput, extending from the ears in aU directions even
to the back of the neek ; for that region corresponds to vrisdom.
The speech of angels vrith man always enters by those ways
into his thoughts ; so that by attending to this circumstance,
I have ascertained whether they were spiritual or celestial an
gels vrith whom I had been conversing.
252. They who converse vrith angels of heaven, see also the
objects which exist in heaven, because they see by the light of
heaven, in which thefr interiors are ; and the angels see through
them the things which are on earth ;' for vrith them heaven is
conjoined to the world, and the world to heaven, because — as
was said above, n. 246 — when angels tum themselves to man,
they conjoin themselves to him in such a manner, that they
know no other than tbat the things whieh belong -to man are
thefr own : not only those which belong to his speech, bnt also
' The forehead corresponds to celestial love, and thence, in the
Word, signifies that love, n. 9936. The face corresponds to the inte
riors of man, which are of the thought and affection, n. 1568, 2988,
2989, 3631, 4796, 4797, 4800, 5165, 5168, 5695, 9306 ; and it is
formed to correspondence with the interiors, n. 4791 to 4805, 5695 ;
and hence the /ace, in the Word, signifies the interiors, n. 1999, 2434,
3627, 4066, 4796.
' Spirits can see nothing through man which is in this solar world,
out they have seen through my eyes, and the reason why, n. 1880.
116

HEAVEN AND HELt. 353, 353
those which belong to his sight and hearing ; whUe man, on his
part, knows no other than that the things which flow-in through
the angels are his o-wn. Such was the conjunction which existed
between the angels of heaven and the most ancient people on
this earth, and therefore thefr age was caUed the golden age.
They acknowledged the Dirine under a human form, that is,
they acknowledged the Lord, and therefore they conversed vrith
the angels of heaven as vrith their own kindred, and the angels
conversed vrith them as -rtdth thefrs, and in them heaven and the
world made a one ; but after those times, man removed himself
farther and farther from heaven, by loring himself more than
the Lord, and the world more than heaven, and consequently he
began to be sensible of the deUghts of self-love and the love of
the world separate from the deUghts of heaven ; and at last he
became ignorant of any other delight. His interiors which had
been open into heaven, were then closed, and his exteriors only
were opened to the world ; and thus man is in light as to all
things relating to the world, but in thick darkness as to all
things relating to heaven.
253. Since those times it has rarely happened that any one
has conversed with the angels of heaven, but some have con
versed vrith spfrits who were not in heaven ; for the interiors
and exteriors of man are either turned to the Lord, as their
common centre [n. 124], or to self, that is, backwards from the
Lord. When they are turned to the Lord, they are also turned
towards heaven; and when they are turned to self, they are
also turned towards the world, and when they are turned towards
self and the world, they can vrith difficulty be elevated ; never
theless they are elevated by the Lord as far as possible, through
a conversion of the love, by means of truths from the Word,
254. I have been informed in what manner the Lord spoke
vrith the prophets, by whom the Word was given. He did not
speak vrith them as fle did vrith the ancients, by an influx into
their interiors ; but by spirits who were sent to them, whom the
Lord filled with His aspect, and thus inspfred vrith words which
they dictated to the prophets. This was not influx, but dicta
tion; and since the words came forth immediately from the
Lord, therefore every one of them was fUled vrith the Dirine,
and contains in it an internal sense, of such a nature, that the
angels in heaven understand the words in a celestial and spiri
tual sense, while men perceive them in a natural sense : thus
the Lord has conjoined heaven and the world by means of the
Word. In what manner spirits are filled vrith the Dirine from
the Lord by aspect, has also been shewn me. The spirit fiUed
vrith the Divine from the Lord, knows no other than that he is
the Lord, and that what he speaks is Divine ; and this state con
tinues until he has deUvered his communication; but afterwards
he perceives and acknowledges that he is a spfrit, and that he
117 

254.  256 HEAVEN AND HELL.
did not speak from himself, but from the Lord. Since such
was the state of the spfrits who spoke -with the prophets, there
fore also it is said by them, that Jehovah spoke. The spirits also
caUed themselves Jehovah, as is erident, not only from the pro
phetical, but also from the historical parts of the Word.
255. That the nature and quaUty of the conjunction of
angels and spfrits vrith man may be knovm, it is aUowed to
relate some striking particulars, which may tend to Ulustrate
and confirm the subject. When angels and spfrits turn them
selves to man, they know no other than that his language is
theirs, and that they have no other language ; because, on such
occasions, they are in the man's language, and not in thefr own,
which they do not even remember ; but as soon as they turn
themselves from man, they are in thefr own angeUc and spfritual
language again, and know nothing of the language of man, I
have myself experienced this transition, for when I have been
in company vrith angels, and in a state similar to thefrs, I have
conversed vrith them in thefr language, and neither knew noi
remembered anything of my own ; but as soon as I left them, I
was in my own language. It is also worthy of remark, that
when angels and spfrits turn themselves to man, they can con
verse vrith him at any distance. They have conversed vrith me
when they were afar off, and thefr speech sounded as loud as
when they were near ; but when they turn themselves from man,
and speak one vrith another, not a syUable is heard by him,
even though they are close to his ear. Hence it is erident, that
aU conjunction in the spfritual world depends upon the degree
in which indiriduals turn towards each other. It deserves fur
ther to be mentioned, that many spfrits can converse vrith man
at the same time, and man vrith them ; for they send one of
their number to the man vrith whom they vrish to converse, and
he turns himself to him : the other spirits turn to thefr emis
sary, and by this mutual aspect concentrate thefr thoughts, and
he utters them. The emissary knows no other than that he
speaks from himself, and they know no other than that they
speak from themselves ; and thus the conjunction of many vrith
one is effected by thefr turning towards each other ;" but con
cerning these emissary spirits, who are also called subjects, and
the communication effected through them, more wUl be said in
the follovring pages.
256. It is not aUowed any angel or spirit to speak with man
from his own memory, but only from the man's memory ; for
" The spirits sent from societies of spirits to other societies are
caUed subjects, n. 4403, 5856 ; and communications in the spiritual
world are effected by such emissary spirits, n. 4403, 5846, 5983. A
spirit, when he is sent out and acts as a subject, does not think from
himself, but from those who sent him, n. 6986, 5986, 5987.
118

HEAVEN AND HELL. 256 — 258
angels and spirits have memory as well as men, and if a spirit
were to speak vrith a man from his own memory, he would know
no other than that the spirit's thoughts were his own ; and it
would be like the seeming recollection of a thing which had never
been heard or seen. That this is the case, it has been given me
to know from experience ; and hence arose the opinion held by
some of the ancients, that after some thousands of years they
should return into their former life, and into all its transactions ;
and that, indeed, they had actually so returned. They believed
so, because occasionally there had occurred to them, as it were,
a recollection of things which nevertheless they had neither seen
nor heard; and this appearance was produced by spirits whose
influx proceeded from thefr own memory into the ideas of
man's thought.
257. There are certain spirits, called natural and corporeal
spirits, who, when they come to man, do not conjoin themselves
vrith 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, knovring no other than that the body and faculties
of the man are thefrs. These are the spfrits by whom men were
formerly possessed; but they were cast into hell by the Lord,
and altogether removed, so that there are no such possessions at
this day.'"

CONCERNING WRITINGS IN HEAVEN.
258. Since angels have speech, and their speech consists of
words, it foUows that they have writings also ; and that they
express the sentiments of thefr minds by writing, as well as by
speaking. Sometimes papers have been sent to me [in the
spfrit], covered with writing, some of which were exactly like
manuscripts, and others Uke papers whieh had been printed in
the world. I could read them also in the same manner, but it
was not allowed me to draw from them more than one or two
" External obsessions, or bodily possessions, do not exist at this
day, as formerly, n. 1983 ; but internal obsessions, which are of the
mind, are more numerous than formerly, n. 1983, 4793. Man is ob
sessed interiorly, when he has filthy and scandalous thoughts con
cerning God and his neighbour ; and when he is only withheld from
publishing them by external bonds, which relate to the fear of the loss
of reputation, honour, or gain ; or to the dread of the law, and to the loss
of Ufe, n. 5990. Concerning the diaboUcal spirits who chiefly obsess
the interiors of man, n. 4793. Concerning the diaboUcal spirits who
are desirous to obsess the exteriors of man, but are shut up in hell, n.
2762, 5990.
119

258  260 HEAVEN AND HELL.
ideas ; because it is contrary to Dirine Order for man to be in
structed from heaven by writings, except by the Word, since
the communication and conjunction of heaven with the world,
and thus of the Lord vrith man, is effected by the Word alone.
That papers written in heaven appeared also to the prophets, is
erident fi-om Ezekiel : " When I looked, behold a hand was sent
unto me ; and, lo I a roll of a book was therein ; and ke spread it
before me ; and it was written within and without," chap. U. 9,
10; and in John : " I saw in tke right hand of Him that sat on
the throne, a book written within and on tke back side ; sealed
witk seven seals," Rev. v. 1.
259. That there should be writings in heaven was prorided
by the Lord for the sake of the Word ; for the Word in its
essence is the Dirine Trath, from which both men and angels
derive all heavenly vrisdom, and it was dictated by the Lord;
but what is dictated by the Lord passes through aU the heavens
in thefr order, and terminates vrith man ; and thus the Word is
accommodated both to the vrisdom of angels and the inteUigence
of men ; and therefore angels have the Word, and read it as
men do on earth. They also preach from it, and from it they
derive thefr doctrinal tenets, [n. 221.] The Word in heaven
and on earth is the same, but its natural sense, which is the
sense of the letter vrith us, is not in heaven. The spfritual
sense is there, which is its internal sense. What is the nature
and quaUty of the spiritual sense, may be seen in the small work
On the White Horse mentioned in the Revelation.
260. A little paper was once sent to me from heaven, on
which were written only a few words in the Hebrew character,
and I was told that every letter involved arcana of vrisdom ; and
that those arcana were contained in the inflexions and curvatures
of the letters, and also in the sounds. From this cfrcumstance
I clearly understood the meaning of the Lord's words : " Verily,
I say unto you, till keaven and eartk pass, one jot or one tittle
skall in no wise pass from the law," Matt. v. 18. That the
Word is dirine as to every tittle of it, is known in the church ;
but in what its dirinity consists is not yet knovra., and there
fore it shall be explained.
Writing in the inmost heaven consists of various inflected
and cfrcumflected forms, and the inflexions and cfrcumfiexions
are according to the form of heaven. By these the angels ex
press the arcana of thefr vrisdom, many of which cannot be
uttered by words ; and, what is wonderful, the angels are skiUed
in such writing vrithout being taught; for it is implanted in
them like thefr speech, concerning which see n. 236, — and there
fore this writing is heavenly writing, which is not taught, but
inherent, because aU extension of the thoughts and affections of
the angels, and thus aU communication of thefr inteUigence and
vrisdom, proceeds according to the form of heaven, [n. 201] ;
120

HEAVEN AND HELL. 260—263
and hence thefr writing also flows into that form. I have been
told, that the most ancient people on this earth wrote in the
same manner before the invention of letters ; and that it was
transferred into the letters of the Hebrew language, which, in
ancient times, were all inflected. Not one of them had the square
form in use at this day; and hence it is that the very dots, iotas,
and minutest parts of the Word contain heavenly arcana and
tilings Dirine.
261. This kind of writing, by characters of a heavenly form,
is in use ia the inmost heaven, where the inhabitants excel all
others in vrisdom ; and by such characters they express the affec
tions by which thefr thoughts flow and follow in order, according
to the nature of the subject ; and hence thefr writings involve
arcana which no thought can exhaust. It has been permitted
me to see such writings, which do not exist in the inferior hea
vens, for the writings there are Uke those in the world, and are
formed vrith similar letters ; but stiU they are not intelUgible to
man, because they are in angeUc language, which has nothing
in common vrith human languages, [n. 237] ; for by vowels they
express affections ; by consonants, the ideas of thought derived
from affections ; and by words composed of both, thefr general
sense or meaning, [see above, n. 336, 341.] This kind of writ
ing, specimens of which have been she-wn to me, involves in a
few words more than man can express in several pages ; and in
this manner the Word is written in the lower heavens, but in
the inmost heaven it is written in heavenly forms.
362. It is worthy of remark that writings in the heavens
flow naturaUy from the very thoughts of the angels, and are
executed so easUy, that it is as if thought went forth into form ;
nor does the hand pause for the choice of a word, because the
words themselves, whether written or spoken, correspond to the
ideas of angeUc thought ; and aU correspondence is natural and
spontaneous. There are also writings in the heavens produced
without the aid of the hand, derived from mere conespondence
with the thoughts ; but these are not permanent.
263. I have also seen vnitings fi-om heaven which consisted
of nothing but numbers written in order and series, exactly Uke
-writings composed of letters and words ; and I was instructed
that this writing is from the inmost heaven, and that the
writing of the celestial angels, treated of above, n. 260, 261,
takes the form of numbers before the angels of an inferior
heaven, when thought derived from it flows down thither ; and
that this numerical writing also involves arcana, some of which
can neither be comprehended by thought nor expressed by
words. AU numbers have their conespondence, and a signifi
cation according to thefr correspondence, Uke words,!' but witb
y All numbers, in the Word, signify things, n. 482, 487, 647,' 648,
121

263  265 HEAVEN AND HELL.
this difference, that numbers involve general ideas, and words
particular ideas ; and since one general idea involves innumerable
particulars, it follows that writing composed of numbers involves
more arcana than writing composed of letters. From this ex
perience I saw, that numbers, in the Word, as well as words,
signify tkings. What the simple numbers signify, as 2, 3, 4, 5,
6, 7, 8, 9, 10, 12 ; and what the compound, as 20, 30, 50, 70,
100, 144, 1000, 10000, 12000, and others, may be seen in the
Arcana Cojlestia, where they are treated of. In numerical
writing in heaven, that number is always placed first on which
the foUowing numbers depend, as on thefr subject ; for that
number is as it were the index of the subject treated of, and
from that number those which foUow derive thefr specific deter
mination to the subject.
264. They who are not acquainted vrith the nature of heaven,
and who are not disposed to entertain any other idea conceming
heaven than as of an atmospherical region, in which the angels
fly about as inteUectual minds, destitute of the sense of hearing
and sight, are unable to conceive that they have speech and
writing, because they place the existence of every thing real in
material nature ; but it is nevertheless true, that the things
which exist in heaven are as real as those which are in the world,
and that angels possess every thing which can be of use for life
and for vrisdom.

CONCERNING THE WISDOM OF THE ANGELS OF HEAVEN.
265. The nature of angelic vrisdom can scarcely be compre
hended, because it so far transcends human wisdom as to pre
clude all comparison, and what is so transcendent appears to have
no existence. To describe such vrisdom is impossible, except by
the aid of traths yet unknown ; but things unknown are Uke
shadows in the understanding, which hide the real quaUty of the
subject thought of; nevertheless, these unknown traths may be
known and comprehended, if the mind takes delight in know
ledge, for deUght carries Ught vrith it, because deUght proceeds
from love ; and Ught shines from heaven on those who love what
relates to dirine and heavenly vrisdom, and enUghtens thefr per
ceptions. 756, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4670, 6175, 9488.
9659, 10217, 10253 : shown from heaven, n. 4496, 5265. Numbers
multipUed signify simUar things ^rith the simple numbers from which
they resuU by multipUcation, n. 5291, 5335, 5708, 7973. The most
ancient people had heavenly arcana in numbers, forming a kind of
computation of things relating to the church, n. 575.
122

HEAVEN AND HELL. 266
266. The nature of the wisdom of angels, may be inferred
from this cfrcumstance, that they are in the light of heaven;
for the light of heaven in its essence is Dirine Trath, or Dirine
Wisdom, and this Ught enUghtens at the same time thefr inter
nal sight, which is the sight of the mind, and their external
sight which is that of the eyes. — That the light of heaven is
Dirine Trath, or Dirine Wisdom, was shewn above, n. 136 to
133.— The angels are also in celestial heat, which in its essence
is Divdne Good, or Dirine Love, from which they derive the
affection and desfre of grovring vrise. — That the heat of heaven is
Diviae Good, or Divine Love, see above, n. 133 to 140. — That
angels are principled iu wisdom, so that they may be caUed
wisdoms, may be inferred also from this consideration, that aU
their thoughts and affections flow according to the form of hea
ven, which is the form of Dirine Wisdom ; and that thefr inte
riors, which receive vrisdom, are arranged in that forra. — That
the thoughts and affections of angels flow according to the form
of heaven, and consequently also their intelligence and wisdora,
see above, n. 201 to 212. — That the angels are super-eminently
vrise, is further erident, because thefr speech is the speech of
vrisdom; for it flows immediately and spontaneously from thought,
as thought flows from affection ; so that thefr speech is thought
and affection in an external form, and hence it is that nothing
withdraws them from the Dirine Influx, and that no extraneous
ideas enter thefr thoughts, as is the case with man whUe he is
speaking. — That the speech of angels is the speech of thefr
thought and affection, see n. 234 to 245. — Another circumstance
also conspfres to exalt the vrisdom of angels, namely, that all
things which they see vrith their eyes, and perceive by their
senses, are in agreement vrith thefr vrisdom, because they are
conespondences, and therefore forms representative of such
things as relate to vrisdom. — That all things which appear in the
heavens correspond with the interiors of the angels, and are re
presentations oftheir vrisdom, may be seen above, n. 170 to 182,
— Besides, the thoughts of angels are not bounded and confined
by ideas derived from space and time, as the thoughts of men
are ; for spaces and times belong to nature, and things proper to
nature vrithdraw the raind from spiritual things, and take away
the extension of intellectual rision. — That the ideas of angels
derive nothing from tirae and space, and thus are not limited
like those of men, may be seen above, n. 162 to 169, and 191 tc
199; neither are they drawn downwards to things terrestrial
and material, nor interrupted by cares about the necessaries
of life ; and consequently they are not vrithdravm by them
from the deUghts of vrisdom, as men are in the world; for
aU things which they need are given them freely by the Lord.
fhey are clothed gratis, they are fed gratis, they have habitations
gratis, [n. 181, 190 ;] and moreover they are gifted vrith delights
123

266, 267 HEAVEN AND HELL.
and pleasures according to their reception of -vrisdom from the
Lord. These observations are made that it may be known whence
angels derive thefr exalted vrisdom.^
267. Angels are capable of receiring -wisdom so exalted,
because thefr interiors are open, and vrisdom, like every other
perfection, increases towards the interiors, and according
to the degree in which the interiors are opened.'* There are
three degrees of Ufe in every angel, which correspond to the
three heavens, [see n. 29 to 40.] They vrith whom the first
degree is open, are in the first or ultimate heaven ; they vrith
whom the second degree is open, are in the second or middle
heaven ; and they with whom the thfrd degree is open, are in the
third or inmost heaven. The vrisdom of angels in the heavens is
according to these degrees, and hence the vrisdom of the angels
of the inmost heaven immensely transcends the vrisdom of those
of the middle heaven ; and thefr wisdom immensely transcends
the vrisdom of the angels of the ultimate heaven, see above, n.
209, 210 ; and on the nature of degrees, see n. 38. Such dis
tinctions exist, because things which are in a superior degree are
more minute or particiUar, and those which are in an inferior
degree are things general, and things general contaia things par
ticular ; for things particular, in comparison vrith things general,
are as thousands or myriads to one, and so is the vrisdom of the
angels of a superior heaven compared vrith the vrisdom of the
angels of an inferior heaven; but stUl the vrisdom of the inferior
angels transcends the vrisdom of man in the same proportion, for
man is in a corporeal nature, and in the sensual things belonging
to it ; and the corporeal sensual things of man are in the lowest
degree of his nature. Hence it is erident what kind of vrisdom
they possess, who think from things sensual, and are called sen
sual men, namely, that they have no vrisdom, but only science.'
It is othervrise vrith those who elevate their thoughts above the
' The wdsdom of angels is incomprehensible and ineffable, n. 2795,
2796, 2802, 3314, 3404, 3406, 9094, 9176.
" In proportion as man is elevated from things external towards
interior things, he comes into light and intelligence, n. 6183, 6313.
This elevation is actual, n. 7816, 10330 ; for elevation from things ex
ternal to things interior is like elevation out of a mist into light, n.
4698. Exterior things are more remote from the Divine in man, and
are therefore respectively obscure, n. 6451; and confused, n. 996, 3855,
Interior things are more perfect, because nearer to the Divine, n. 5146,
5147 ; and in them there are a thousand and a thousand things which
appear extemaUy as one general thing, n. 6707, and hence it is that
thought and perception are clearer in proportion as they are interior,
n. 5920.
' The sensual [mind] ' is the ultimate of the life of man, and it
adheres to, and inheres in things corporeal, n. 5077, 5767, 9212,
9216, 9331, 9730. Heis called a sensual man who judges and cou-
124

HEAVEN AND HELL. 267 — 2b9
things of sense, and especially with those whose interiors are
open even into the Ught of heaven.
268. How great the wisdom of the angels is, is further eri
dent, because in the heavens there is a communication of all
things, the intelligence ancl wisdom of every one being comrau-
nicated to every other ; for keaven is a communion of all goods,
because heavenly love wUls that what is its own should be ano
ther's ; and consequently no one in heaven regards the good in
himself as a good, unless it be also in others. This is the origin
of the happiness of heaven, and this quality the angels derive
from the Lord, for it is the quaUty of the Dirine Love. That
there is such a comraunication in the heavens, has been given rae
to know by experience, for certain simple spfrits were once taken
up into heaven, and when there, they also came into angeUc
vrisdom, and understood things which they could not compre
hend before ; and said such things as they were incapable of
uttering in thefr former state.
269. Words cannot describe the nature of the wisdom of
angels, but it may be illustrated by some general observations.
Angels can express by a single word what man cannot express
by a thousand; and besides, there are things innumerable in
one angeUc expression, which cannot be expressed at aU by the
words of human language ; for in every single word spoken by
angels, there are contained arcana of vrisdom in continuous
connexion, which human science cannot reach. Angels supply,
by the tone of the voice, what they do not fuUy express by
words ; and in that tone there is contained the affection of the
subject spoken of according to the order in which its particulars
are developed, since, — as was said above, n. 236, 241, — they
express affections by sounds, and the ideas of thought derived
from affections, by words. Hence it is that things heard in
heaven are said to be ineffable. Angels can also recite in a few
eludes about aU things from the senses of the body, and who beUeveu
nothing but what he can see with his eyes and feel with his hands,
n. 5094, 7693. Such a man thinks in externals, and not interiorly in
himself, n. 5089, 5094, 6564, 7693 ; for his interiors are closed, so that
he sees nothing in them of spiritual fruth, n. 6564, 6844, 6846. In a
word, he is in gross natural light, and therefore perceives nothing
which is from the Ught of heaven, n. 6201, 6310, 6564, 6844, 6845,
6598, 6612, 6614, 6622, 6624 ; for interiorly he is in contrariety to
those things which relate to heaven and the church, n. 6201, 6316,
6844, 6845, 6948, 6949. The leamed, who confirm themselves against
the truths of the church, become of such a character, n. 6316. Sensual
men are more cunning and maUcious than others, n. 7693, 10236.
They reason sharply and cunningly, hut it is from the corporeal me
mory, in whieh they place all inteUigence, n. 195, 196, 6700, 10236 ;
and their reasonings are from the faUacies of the senses, n. 5084, 6948,
6949, 7693.
126

269, 270 HEAVEN AND HELL.
words, the whole contents of any book, and infuse into every
word a spirit of interior vrisdom; for thefr speech is such that
its sounds harmonize vrith thefr affections, and every word, with
their ideas. Thefr words, too, are varied, by an infinity of
methods, according to the series of things wluch are arranged
in one complex in thefr thought. The interior angels, can even
discover the whole Ufe of a speaker from the tone of his voice
combined vrith a few of his expressions; for from the sound
variegated by the ideas in the words, they perceive his ruUng
love, on wkick are inscribed all the particulars of his life.' From
these considerations the nature of angelic wisdom raay be in
some measure understood. Angelic vrisdom, in comparison with
human vrisdom, is as a myriad to one, and as the moving' forces
of the whole body, which are innumerable, are to the action
resulting frora them, in which, they appear but as one ; or it is
as the thousand constituents of an object riewed by a perfect
microscope to the one obscure thiag which it appeared to the
naked eye. To iUustrate the case by an example. An angel
from his wisdom described regeneration, and presented a hun
dred arcana concerning it in thefr order, fiUing every arcaaum
with ideas which contained arcana stUl more interior. This
description embraced the whole subject from beginniag to end,
for he explained in what raanner the spiritual man is conceived
anew, is canied, as it were in the womb, is born, grows up,
and is successively perfected ; and he said that he could increase
the number of arcana to several thousands ; that what he had
said related only to the regeneration of the external man, and
that there were innumerable other things relating to the regen
eration of the internal man. From this and simUar examples
which I have heard from angels, it was made erident to me
how great is their wisdom, and how great, respectively, is the
ignorance of man ; for he scarcely knows what regeneration is,
and is not acquainted with a single step of its progression in
himself. 270. Something shaU now be said concerning the vrisdom cf

" What rules, or has universal dominion with man, is in every
particular of his Ufe, and thus in aU and every thing of his affection
and thought, n. 4459, 6949, 6159, 6571, 7648, 8067, 8863, to 8868.
The quaUty of man is such as his ruling love is, n. 918, 1040, 8858 ;
illustrated by examples, n. 8854, 8857. What reigns universaUy con
stitutes the life of the spirit of man, n. 7648, and it is his very wiU,
his very love, and the end of his life ; for what a man wills, he loves,
and what he loves, he regards as an end, n. 1317, 1568, 1571, 1909,
3796, 5949, 6936. Therefore man is of such a quality as his vrill is ;
or of such a quality as his ruling love is ; or of such a quality as the
end of his life is, n. 1568, 1571, 3570, 4054, 6571, 6934, 6938, 8856.
10076, 10109, 10110, 10284.
126

HEAVEN AND HEI.I,. 270
the angels of the thfrd or inmost heaven, and how much it
exceeds the vrisdom of the angels of the ffrst or ultimate heaven.
The wisdom of the angels of the third or inmost heaven is
incomprehensible to those who are in the ultimate heaven;
because the interiors of the angels of the thfrd heaven are open
to the thfrd degree, but those of the angels of the first heaven
are open only to the first degree, and aU wisdom increases
towards the interiors, and is perfected according to the degree
in which they are opened, [n. 208, 267.] Since the interiors
of the angels of the thfrd or inmost heaven are opened to the
thfrd degree, therefore dirine truths are, as it were, inscribed
on them ; for the interiors of the thfrd degree are in the form
of heaven more than the interiors of the second and ffrst degrees,
and the form of heaven is from the Dirine Trath, and, therefore,
according to the Diviae Wisdom. Hence it is that divine truths
appear, as it were, inscribed on those angels, or as if they were
inherent and innate ; and therefore as soon as they hear genuine
diviae truths, they immediately acknowledge and perceive them,
and afterwards, as it were, see them inwardly in themselves.
Since the angels of the thfrd heaven are of such a character,
therefore they never reason about di-vine truths, stiU less do
they dispute concerrung any of them, whether it be so or not so;
nor do they know what it is to beUeve or to have faith ; for they
say, " What is faith ? I perceive and see that it is so." They
iUustrate this by comparisons such as these : " To urge a man to
have faith, who sees the trath in himself, is like saying to one
who sees a house and the various things in it and around it, that
he ought to have faith in them, and beUeve that they are what
he sees they are ; or it is Uke teUing a man who sees a garden
vrith its trees and fruits, that he ought to have faith that it is a
garden, and that the trees and fruits are trees and fruits, when
yet he sees them plainly with his eyes." Hence it is that the
angels of the third heaven never mention the term faith, nor
have they any idea of it ; and therefore also they neither reason
about dirine truths, nor (Uspute concerning any trath, whether
it be so, or not so ;'* but the angels of the first or ultimate heaven
have not divine truths thus inscribed on thefr interiors, because

^ The celestial angels are acquainted vrith innumerable things, and
are immensely vriser than the spiritual angels, n. 2718. They do not
think and speak from a principle of faith, Uke the spiritual angels,
because they are in perception from the Lord of aU things relating to
faith, n. 202, 597, 607, 784, 1121, 1387, 1398, 1442, 1919, 7680,
7877, 8780, 9277, 10336 ; and in regard to the truths of faith, they
only say, " Yea, yea, or Nay, nay," but the spiritual angels reason
whether it be so, n. 2715, 3246, 4448, 9166, 10786 ; where the Lord's
words are explained, "Let your discourse be Tea, yea. Nay, nay,"
Matt. V. 36.
127

270, 271 heaven and hell.
only the ffrst degree of Ufe is open -with them, and therefore
they reason concerning traths ; and they who reason see scarcely
any thing beyond the immediate object about which they reason,
and if they go farther it is only to conffrm it by arguments ; and
when they have confirmed it, they say that it is a matter of faith,
and that it ought to be beUeved. I have conversed with angels
on these subjects, and they told me, that the distinction between
the vrisdom of the angels of the thfrd heaven and that of the
angels of the flrst heaven, is Uke the distinction between what
is lucid and what is obscure. They also compared the wisdom
of the angels of the thfrd heaven to a magnificent palace fuU of
aU things designed for use, and standing in the midst of an
extensive paradise surrounded with magnificent objects of various
kinds ; and they said that because those angels are in the fruth
of vrisdom, they can enter into the palace, and see every thing
which it contains, and also walk in the paradise in every dfrec
tion, and gather deUght from aU they behold; but that it is
othervrise vrith those who reason concerning traths, and especi
aUy vrith those who dispute about them; for they do not see
truths from the Ught of truth, but either imbibe them from
others, or from the literal sense of the Word not interiorly
understood ; and therefore they say that they are to be beUeved,
or that faith is to be exercised on them, and they are afterwards
unvriUing that any interior rision should penetrate them. Con
cerning persons of this character the angels said, that they
cannot approach the first threshold of the palace of vrisdom,
much less can they enter into it and walk about in its paradises,
because they stop at the beginning of the way that leads to it;
but that it is otherwise with those who are in truths themselves,
for nothing retards their unlimited progress ; because truths
which are seen lead them wherever they go, and open vride fields
before them : every truth being of infinite extent, and in con
junction vrith a multitude of other traths. They said, further,
that the wisdom of the angels of the intnost heaven consists
principally in this, that they see dirine and heavenly thiags in
every object, and wonderful things in a series of objects ; for aU
things which appear before thefr eyes are conespondences, and,
therefore, when they see palaces and gardens thefr view does
not close in the objects themselves, but they see, also, the in
terior things from which they origiaate, and to which they
conespond; and this vrith aU possible variety according to the
particular appearance of the objects. Thus they behold ianu-
merable thmgs at once in regular order and connexion, which
affect thefr minds vrith such deUght that they seem to be carried
out of themselves. — That aU risible things in heaven correspond
to dirine things appertaining to the angels from the Lord, see
above, n. 170 to 176.
271. The angels of the third heaven are of such a quaUty,
128

HEAVEN AND HELL. 271, 272
because they are in love to the Lord, and that love opens the
interiors of the mind to the thfrd degree, and is the receptacle
of aU things of wisdom ; but stiU they are continuaUy perfected
in wisdom, although in a manner different to the angels of the
ultimate heaven ; for they neither store up dirine truths in the
memory, nor arrange them into a science, but as soon as they
hear them, they perceive them to be truths, and comrait them
to life. Divine traths therefore, remain vrith them as if they
were inscribed on them ; for what is committed to the Ufe thus
remains, but it is othervrise vrith the angels of the ultimate hea
ven ; for they first store up divine traths in the memory, and
reduce them to a science, and afterwards call thera forth and
perfect their understanding by them ; and vrithout any interior
perception of their truth they vrill them, and comrait thera to
Ufe ; and hence they are respectively in obscurity. It is worthy
of reraark, that the angels of the thfrd heaven are perfected in
wisdom by hearing, and not by sight ; for what they hear from
preaching does not enter into their raeraory, but immediately
into thefr perception and wiU, and is incorporated into their
life ; but the things which they see with thefr eyes enter into
thefr raeraory, and they reason and discourse about them ; and
thus it is erident, that hearing is the way of wisdom to them.
This also is from correspondence; for the ear corresponds to
obedience, and obedience belongs to life ; whereas the eye cor
responds to intelligence, and mteUigence has relation to doctrine.'
The state of these angels is described in the Word throughout,
as in Jeremiah : " / will put My law in their inward parts, and
write it in their hearts. — They shall teach no more every man his
neighbour, and every man kis brotker, saying, Know tke Lord,
for tkey skall all know Me from the least of them unto tke greatest
of tkem," xxxi. 33, 34. And in Matthew : " Let your communi
cation be Yea, yea ; Nay, nay ; for wkatsoever is more tkan tkese
cometk of evil," v. 37. What is more than these cometh of eril,
because it is not from the Lord, for the traths which are in the
angels of the third heaven are from the Lord, because those
angels are in love to Him ; and love to the Lord, in that heaven,
consists in willing and doing divine truth, for divine truth is the
Lord in heaven.
272. Another reason — and indeed in heaven the chief rea
son — why angels are capable of receiviug vrisdom so exalted, is,
' Concerning the correspondence of the ear and of hearing, n. 4662
to 4660. The ear corresponds to perception and obedience, and there
fore signifies those principles, n. 2542, 3869, 4653, 5017, 7216, 8361,
9311, 9397, 10065, and also the reception of traths, n. 5471, 5476,
9926. Concerning the correspondence of the eye and its sight, n.
4403 to 4421, 4523 to 4634 : hence the sight of the eye signifies the
intelUgence which is of faith, and also faith itself, n, 2701, 4410, 4626,
6923,. 9051, 105f9,
129 K

272 — 275 HEAVEN AND HELL.
because they are free from self-love ; for in proportion as any
one is free from that love, he is capable of growing vrise in
divine things. Self-love closes the interiors against the Lord
and heaven, and opens the exteriors and turns them to self; and
therefore all those vrith whom self-love predominates are in thick
darkness as to heavenly things, however enUghtened they may
be as to those which are of the world. Angels, on the other
hand, beiag free from self-love, are in the light of wisdom ; for
the heavenly loves in which they are, — which are love to the
Lord and neighbourly love, — open the interiors, because those
loves are from the Lord, and the Lord Himself is in them. —
That those loves make heaven in general, and form heaven vrith
every one in particular, may be seen above, n. 13 to 19. — Since
heavenly loves open the interiors to the Lord, therefore also aU
the angels turn thefr faces tp the Lord [n. 142,] for in the spi
ritual world the love turns the interiors of every one to itself,
and in whatever direction it tums the interiors, it also turns the
face ; because the face there acts in unity vrith the interiors, of
which it is the external form. Since the love turns the interiors
and the face to itself, therefore also it conjoins itself vrith
them, — for love is spiritual conjunction, and communicates to
them aU that it possesses, and from this turning and consequent
conjunction and communication, angels derive thefr vrisdom, —
That all conjunction in the spiritual world is according to aspect,
may be seen above, n. 255.
273. The angels are perfected in vrisdom continuaUy / but
stiU they cannot be so far perfected to eternity, as to attain to
any proportion between their vrisdom and the Dirine Wisdom of
the Lord; for the Lord's Dirine Wisdom is infinite, and that of
the angels is finite, and there is no proportion between what is
infinite and what is finite.
274. Since wisdom perfects the angels, and constitutes thefr
life ; and since heaven vrith all its goods flows into every one
according to his vrisdom, therefore aU in heaven desfre vrisdom,
and reUsh it, as a hungry man reUshes food; for knowledge,
inteUigence, and wisdom are spiritual nourishment, as food is
natural nourishment, and they mutuaUy correspond to each
other. 375. The angels in the same heaven and the same society,
are not ia the same, but in different degrees of vrisdom. They
who are in the centre are in the greatest vrisdom, and they who
are round about them, are in less and less in proportion as they
are distant from the centre; for the decrease of vrisdom according
to distance from the centre is like the decrease of Ught verging
to shade, [see above, n. 43 and 138.] The angels have Ught
also in a degree corresponding to thefr vrisdom, for the Ught of
^ The angels advance in perfection to eternity, n. 4803, 6648.
130

HEAVEN AND HELL. 275  377
heaven is Dirine Wisdom, and every one is in Ught according
to his reception of that vrisdom. Concerning the Ught of heaven
and its various reception, see above, n. 136 to 133,

CONCERNING THE STATE OF INNOCENCE OF THE ANGELS
IN HEAVEN,
376. The nature and quaUty of innocence, is known to few
in the world, and is entfrely unknown to those who are in eril.
It appears, indeed, before men's eyes, displaying itself especiaUy
in the face, speech, and gestures of Uttle chUdren ; but stUl its
nature is unknown, and it is stiU less known that heaven abides
vrith man pre-eminently in innocence. In order therefore, that
the subject may be more clearly apprehended, I shaU speak first
conceming the innocence of infancy; next conceming the inno
cence of vrisdom, and lastly concerning the state of heaven in
regard to innocence.
277. The innocence of infancy, or of Uttle chUdren, is not
genuine innocence, for it is only the external form of innocence,
and not its internal form ; but stiU this kind of innocence raay
furnish sorae idea of the quality of true innocence, for it shines
forth from the faces of chUcfren, from many of thefr gestures,
and from thefr earUest speech, and affects those who look at
them. This engaging character arises from thefr haring no
internal tkougkt ; for they do not yet know what is good and
eril, nor what is true and false ; and these principles are the^
origin of thought. Hence they have no prudence grounded in
the selfhood; no purpose and dehberate object, and, conse^
quently no end of an eril nature. They have no selfhood-
acqufred from the love of self and the world; they attribute
nothing to themselves, but refer aU that they have received to
thefr parents; they are content and pleased with the few trifling
things which are given them ; they have no anxiety about food
and raiment, nor about futurity ; they do not look to the world,
and covet a multitude of its possessions; but they love thefr
parents, thefr nurses, and thefr infantUe companions, vrith whom
they play innocently; they suffer theraselves to be led; they
hearken and obey; and since they are in this state, they receive
aU they are taught in the Ufe, and derive thence, vrithout know
ing it, becoming manners, speech, and the rudiments of memory
and thought ; for the receiring and implanting of which thefr
state of innocence serves as a medium : but this innocence, as
was just said, is external, because of the body only, and not of
131 k2

277, 278 HEAVEN AND HELL.
the mind ;' for thefr miud is not yet formed, because mind ia
understandiug and wiU, and the thought and affection thence
derived. It has been told me from heaven, that infants are
nnder the Lord's especial care, and that they have an influx
from the inmost heaven, which is the- heaven of innocence ;. and
that the influx passes through thefr interiors, and affects them
vrith nothing bnt innocence ; that hence ianocence is risible in
thefr face and gestures ; and that it is this innocence by which
parents are inmostly affected, and which produces parental love.
278. The innocence of wisdom is genuine innocence, because
it is internal, for it is of the mind itself, and thus of the vriU
itself, and thence of the understanding ; and when ianocence
is in those principles, there, also, is vrisdom, for vrisdom is pre
dicated of them in union. Hence it is said in heaven that
innocence dweUs in vrisdom, and that angels have vrisdom in
proportion as they have innocence; and this is confirmed by
observing that they who are in a state of innocence attribute
nothing of good to themselves, but consider themselves only as
receivers, and ascribe aU things to the Lord ; that they are
vriUing to be led by Him, and not by themselves; that they love
every thing which is good, and are deUghted vrith every thing
that is true, because they know and perceive that to love what
is good, and therefore to vriU and do it, is to love the Lord :
and that to love what is true, is to love their neighbour ; that
they Uve contented vrith what they have, whether it be Uttle or
much, because they know that they receive as much as is good
for them ; little, if Uttle is best, and much, if much is best for
them ; and that they do not know themselves what is best for
them, because that is known only to the Lord, whose proridence
contemplates eternal ends in all things. Hence they are not
anxious about the future, but caU anxiety for the future care for
tke morrow, which they say is grief for the loss or non-reception
of things which are not necessary for the uses of Ufe. In deahng
vrith thefr associates, they who are in innocence, never act from
an evU end, but frora what is good, just, and sincere. They caU
it cunning to act from an evU end, and shun it as the poison of
a serpent, because it is altogether contrary to innocence ; and
since they love nothing more than to be led of the Lord, and
to refer aU things to Him, as His gifts, therefore they are
" The innocence of infants is not true innocence, because true
innocence dweUs in vrisdom, n. 1616, 2305, 2306, 3495, 4563, 4797,
5608, 9301, 10021. The good of infancy is not spiritual good, but it
becomes so by the implantation of truth, n. 3504 : nevertheleSis the
good of infancy is a medium by which intelUgence is implanttjd, n.
1616, 3183, 9301, 10110. Man without the good of innocence infused
in infancy, would be a wild beast, n. 3494 ; but whatever is imbibed
in infancy, appears natural, n. 3494, \
132

HEAVEN AND HELL, 278  280
removed from thefr selfhood, and in proportion as they are
removed from thefr selfhood the Lord flows-ia. Hence it is,
that whatever they hear from Him, whether through the
medium of the Word, or of preaching, they do not store up in
the raeraory, but immediately obey; that is, they wUl and do it,
for tke will itself is tkeir memory. These, for the most part,
are simple in thefr exterior appearance, but are interiorly vrise
and prudent; and the Lord aUuded to them when He said, "Be
ye wise as serpents, and karmless as doves," Matt. x. 16. Such
is the innocence which is caUed the innocence of vrisdom.
Because innocence attributes nothing of good to self, but
ascribes aU good to the Lord ; and thus loves to be led of the
Lord, and hence is receptive of aU good and trath from which
wisdom is derived ; therefore man is so created, that when he is
an infant he may be in innocence extemaUy, and that when he
becomes old he may be in internal innocence : that by the
external he may corae into the intemal, and that he may return
from the intemal to the external; wherefore also, when man
becomes old, he shrinks iu body, and becoraes as it were an
infant again, but a wise infant, and thus as. an angel ; for an
angel is a wise infant in an eminent sense. Hence it is that,
in the Word, an infant signifies one who is innocent, and an
old man, a wise man in whom is innocence.*
279. It is simUar vrith every one who is regenerated, for
regeneration is re-birth as to the spiritual man. The regenerating
raan is ffrst introduced into the innocence of infancy, which
consists in this, that he knows nothing of trath, and has no
ability to do good, from himself, but only from the Lord ; and
that he desires and seeks good and truth siraply, because trath
is trath, and good is good. . Good and truth are also given him
i^y the Lord, as he advances in age ; for he is led first into the
knowledge of thera, and then frora knowledge into inteUigence,
and from intelligence into vrisdom ; but innocence accompanies
him in every state, namely, that innocence which consists, as was
said, in the acknowledgment, that he knows nothing of truth,
and has no power to do good from himself, but only from the
Lord. Without this faith and the perception which springs from
it, no one can receive anything of heaven ; for in this principally
cojjisists the innocence of vrisdom.
280. Since innocence consists in being led by the Lord and
not by self, all who are iu heaven are in innocence, for all who
* Innocence, in the Word, is signified by infants, n. 5608; and
also by sucklings, n. 3183. An old man signifies a vrise man, and, in
the abstract sense, vrisdom, 3183, 6624. Man is so created, that in
proportion as he verges to old age, he may become as an infant ; that
innocence may then be in wisdom, aod that he may thus pass into
heaven, and become an angel, n. 3183 5608
tan

280, 381 HEAVEN AND HELL.
are there love to be led by the Lord. They know that to lead
themselves is to be led by the selfhood, and the selfhood con
sists in loving self; and he who loves himself, does not suffer
another to lead hira. Hence therefore, in proportion as an angel
is in innocence, he is in heaven, that is, he is in Divine Good and
Dirine Truth ; for to be in them is to be in lieaven, and the
heavens are distinguished according to innocence : they who
are in the ultimate or first heaven, are in innocence of the first
or ultimate degree ; they who are in the middle or second heaven,
are in innocence of the second or middle degree ; and they who
are in the inmost or thfrd heaven, are in innocence of the thfrd
or inmost degree. These last, therefore, of aU the inhabitants
of heaven, are true innocencies, for they above aU the rest love
to be led by the Lord as little chUdren by thefr father. They
receive the Divine Truth, which they hear, either immediately
from the Lord or mediately by the Word and by preaching,
dfrectly in the wUl, and do it, and thus commit it to Ufe ; and
hence thefr vrisdom so far exceeds that of the angels of the in
ferior heavens, [see n. 370, 371] . Since the celestial angels are
of such a character, therefore they are nearest to the Lord, from
whom they derive thefr innocence ; and they are also separated
from the selfhood, so that they Uve as it were in the Lord.
They appear simple outwardly, and before the angels of the
inferior heavens as Uttle chUdren, and thus of smaU stature.
They also appear Uke those who are not very wise, although
they are the wisest of the angels of heaven ; for they know that
they have nothing of -wisdom from themselves, and that to be
truly vrise is to acknowledge it, and to confess that what they
know is nothing in comparison vrith what they do not know.
They say that to know this, to acknowledge, and to perceive it,
is the first step to vrisdom. These angels are naked, because
nakedness corresponds to innocence.'
381. I have frequently conversed vrith angels concerning
innocence, and have been informed that it is the esse of all good,
and therefore that good is reaUy good only in proportion as there
is innocence vrithin it ; consequently that vrisdom is reaUy vris
dom only so far as it partakes of innocence ; that it is the same
with love, charity, and faith ; that on this account no one can
enter heaven vrithout innocence ; and that this is what is meant
by the Lord where He says, " Suffer the little children to come
unto Me, and forbid tkem not, for of such is the kingdom of God. I
* AU in the inmost heaven are forms of innocence, n. 154, 2v36,
3887 ; and, therefore, they appear to others as infants, n. 154. lihey
are also naked, n. 165, 8375, 9960; for nakedness is a sign of iripo-
jence, n. 165, 8375, and spirits have a custom of testifying their inho-
cence by putting off their clothes, and presenting themselves nakdd,
r, 8376, 9960, ]
134

HEAVEN AND HELL. 381, 383
Verily, I say unto you, whosoever skall not receive tke kingdom
of God as a little child, he skall not enter tkerein," Mark x. 14,
15; Luke xviU. 16, 17. By little ckildren in this passage, and
also in other parts of the Word, are meant those who are inno
cent.* A state of innocence is also described by the Lord, by
pure correspondences, in Matt. ri. 35 to 34. Good is reaUy
good only so far as innocence is within it, because aU good is
trom the Lord, and because innocence consists in being vriUing
to be led by the Lord. I have also been inforraed, that trutli
cannot be conjoined to good, and good to truth, except by
means of innocence, and hence it is, that an angel is not an
angel of heaven unless innocence is in him ; for heaven is not
in any one untU truth is conjoined to good in him, and there
fore the conjunction of truth and good is caUed the heavenly
marriage, and the heavenly marriage is heaven. I have been
further informed, that love truly conjugial derives its existence
from innocence, because from the conjunction of good and truth
in which two minds are principled, namely, the minds of the
husband and of the vrife ; and that this conjunction, when it
descends into a lower sphere, assumes the form of conjugial love ;
for conjugial partners love one another, in proportion as thefr
minds assimUate and love, and hence there is a playfulness like
that of infancy and innocence in conjugial love.'
383. Since innocence is the very esse of all good vrith the
angels of heaven, it is erident that the Divine Good proceeding
from the Lord is innocence itself; for it is that good which flows
into the angels, and affects their inmost principles, and cUsposea
¦ and fits them to receive aU the good of heaven. It is simUar
with Uttle chUdren, whose interiors are not only formed by the
* Every good of love and truth of faith ought to have innocence in
it, that it may be good and true, n. 2526, 2780, 3111, 3994, 6013,
7840, 9262, 10134 ; for innocence is the essential of what ia good and
true, n. 2780, 7840, and no one is admitted into heaven unless he has
something of innocence, n. 4797.
' Love truly conjugial is innocence, n. 2736, and it consists in
vriUing what the other wills, mutually and reciprocaUy, n. 2731, and,
therefore, they who are in conjugial love cohabit together in the inmost
principles of life, n. 2732 : thus there is a union of two minds, which
from love become one, n. 10168, 10169. Love truly conjugial derives
its origin and essence from the marriage of good and truth, n. 2728,
2729. Concerning certain angeUc spirits who have a perception whe
ther there is a conjugial principle, from the idea of the conjunction of
good and of truth, n. 10756 ; for conjugial love is altogether Uke the
conjunction of good and of truth, n. 1094, 2173, 2429, 2503, 3103,
3132, 3155, 3179, 3180, 4358, 6407, 6835, 9206, 9207, 9495, 9637,
and therefore, in the Word, by marriage is understood the marriage of
good and truth, which exists in heaven, and should be in the church,
n. 3132, 4434, 4835.
135

283  384 HEAVEN AND HELL.
transflux of innocence from the Lord, but are also continuaUy
adapted and disposed to receive the good of celestial love ; for
the good of ianocence acts from an inmost principle, because,
as was said, it is the esse of all good. Hence it is obrious, that
aU innocence is from the Lord, and therefore it is that the Lord,
in the Word, is called a lamb, for a lamb signifies innocence."
Because innocence is the inmost principle in every good of hea
ven, therefore it so affects the mind, that he who is made sensi
ble of it, as when an angel of the inmost heaven approaches,
seems to be taken out of himself, and to be as it were carried
away vrith such deUght, that every deUght of the world appears
comparatively as nothing. I speak this from experience.
383. All who are iu the good of innocence are affected by
innocence, in proportion as they are in that good ; but they who
are not in the good of innocence are not affected by it ; and
therefore all who are in heU are entfrely opposed to innocence ;
they do not even know what innocence is, and are of such a
character, that in proportion as any one is innocent, they burn
to do bim injury. They cannot, therefore, bear to see Uttle
chUdren, and as soon as they do see them, they are inflamed
vrith a cruel desire to hurt them ; and hence it is evident, that
the selfhood of man, and therefore the love of self, is opposed
to innocence ; for all who are in heU are in the selfhood, and
thence in the love of self."

CONCERNING THE STATE OF PEACE IN HEAVEN.
384. They who have not experienced the peace of heaven,
can have no perception of the nature of the peace which angels
enjoy ; for man, so long as he is in the body, cannot receive the
peace of heaven, and therefore cannot have a perception of
it because the perception of man is in his natural [mind]. In
order to perceive the peace of heaven, a man must be of such a
character, that he raay be capable, as to his thought of being
elevated and vrithdrawn from the body and of being kept in the
spirit, and thus of being vrith angels. Since the peace of heaven
has been perceived by me, I am enabled to describe it; not
indeed as it is in itself, — because human words are not adequate
"* A lamb, in the Word, signifies innocence and its good, n. 3994,
10132. " The selfhood of man consists in loving himself more than God,
and the world more than heaven, and in making his neighbour of no
account in respect to himself ; thus it coiisists in the love of self and
the world, n. 694, 731, 4317, 5660. The wicked are so entfrely
opposed to innocence, that they cannot endure its presence, n. 2126, T
136 /

HEAVEN AND HELL. 384  387
to describe it, — but only as it is comparatively ; or in regard to
that rest of mind which they enjoy who are content in God.
385. The inmost constituents of heavon are two, — innocence
and peace ; and they are called the inmost, because they pro
ceed immediately from the Lord. Innocence is that from which
every good of heaven is derived, and peace is that from which is
derived aU the delight of good. Every good has its delight, and
each — ^both the good and the deUght — is of love ; for what is
loved, is caUed good, and is felt to be deUghtful. Hence it
follows, that the two inmost constituents of heaven, which are
innocence and peace, proceed frora the Lord's Dirine Love, and
affect the angels most intimately.
That innocence is the inmost principle of good, raay be seen
in the chapter iramedlately preceding, which treats of the state
of innocence of the angels of heaven ; but that peace is the
inmost principle of delight derived from the good of innocence,
shaU now be explained.
386. We shaU first speak of the origin of peace. Dirine
peace is in Ihe Lord, and results from the union ofthe Essential
Dirine, with the Divine Human in Him. The Dirine. peace in
heaven is from the Lord, and results frora His conjunction vrith
the angels of heaven, and, in particular, from the conjunction of
good and truth in every angel. These are the origins of peace ;
and hence it is manifest, that peace in the heavens is the Dirine
inmostly affecting every good there with blessedness ; that it is,
thus, the source of aU the joy ofbeaven; and is, in its essence,
the Dirine Joy of the Lord's Dirine Love resulting from His
conjunction vrith heaven and with every individual angel. This
joy — perceived by the Lord in the angels, and by the angels
from the Lord — is peace ; and from this the angels derive every
blessedness, deUght, and happiness, which constitutes what is
caUed heavenly joy."
387. Since the origins of peace are from this source, there
fore the Loi'd is caUed tke Prince of Peace, and says that peace
is from Him, and that in Him is peace. Angels are also called
angels of peace, and heaven tke kabitation of peace ; as in the
follovring passages : " Unto us a ckild is born, unto us a Son is
given, and the government skall be upon kis skoulder ; and his
name shall be called Wonderful, Counsellor, tke migkty God, tke
everlasting Fatker, tke Prince or Peace ; of tke ino^ease of His
" By peace, in the supreme sense, is meant the Lord, — because
peace exists from Him ; — and, in the intemal sense, heaven, because
its inhabitants are in a state of peace, n. 3780, 4681. Peace in the
heavens is the Dirine inmostly affecting vrith blessedness every good
and trath there, and it is incomprehensible to man, n. 92, 3780, 5662,
8455, 8665. Dirine peace is in good, but not in trath without good,
n. 8722. 137

287 HEAVEN AND HELL.
government and peace tkere skall be no end," Isaiah ix,*^ 3, 6.
Jesus said, "Peace / leave witk you, My peace I give unto Ivou;
not as the world givetk give I unto you," John xiv. 37. " '^''¦"¦^^
tkings kave I spoken unto yon, that in Me ye might have peace,"
John xri. 33. " The Lord lift up His countenance upon thee,
and give thee peace," Numb. vi. 36. "The angels of peace
shall weep bitterly. The highways lie waste," Isaiah xxxiU. 7, 8,
"Tke work of rigkteousness skall be peace, — and My people shall
dwell in the habitation of peace," Isaiah xxxii. 17, 18. _ That
Dirine and neavenly peace is the peace which is meant in the
Word, is also erident from other passages where it is named ;
as in Isaiah Ui. 7 ; chap. liv. 10 ; chap. lix. 8 ; Jerem. xri. 5 ;
chap. xxv. 37; chap. xxix. 11; Haggai U. 9; Zee. rin. 12;
Psalm xxxrii. 37; and elsewhere. Since peace sigmfies the
Lord and heaven, and also heavenly joy and the delight of good,
therefore the salutation of ancient times was, peace be unto
you. This form has descended to the present day, and was
approved by the Lord when he said to the disciples whom he
sent forth, " Into whatsoever kouse ye enter, first say, Peace be
to tkis house ; and if the son of peace be there, your peace shall
rest upon it," Luke x. 5, 6 ; and the Lord Himself, when He
appeared to the apostles, said, " Peace be unto you." John xx.
19, 21, 26. A state of peace also is signifled in theWord, when
it is said that Jehovah smelled an odour of rest, as in (the original
of) Exod. xxix. 18, 25, 41; Lerit. i. 9, 13, 17; chap. U. 2, 9;
chap. vi. 8, 14; chap. xxni. 12, 13, 18; Numb. xv. 3, 7, 13;
chap, xxvui. 6, 8, 13 ; chap. xxix. 2, 6, 8, 13, 36. An odour of
rest, in the celestial sense, signifies the perception of peace.^
Since peace signifies the union of the Essential Dirine and the
Dirine Human in the Lord ; and the conjunction of the Lord
with heaven and the church, and vrith all in heaven and the
church who receive Him, therefore the sabbath was instituted
for a reraerabrance of these things, and was named from rest or
peace, and was the most holy representative of the church. On
this account the Lord called Himself the Lord of the sabbath,
Matt. xU. 8 ; Mark U. 27, 28 : Luke vi. 5,2
P Odour, in the Word, signifies the perceptivity of what is agree
able or disagreeable, according to the quality of the love and the faith,
of which it is predicated, n. 3677, 4626, 4628, 4748, 5621, 10292.
An odour of rest, when applied to Jehovah, denotes the perceptivity of
peace, n. 926, 10054, and on this account, frankincense, incense, and
odour in oils and ointments, were made representative, n, 925, 4748,
6621, 10177.
2 The sabbath, in the supreme sense, signifies the union of the
Essential Divine with the Divine Human in the Lord ; in the internal
sense, the conjunction of the Divine Human of the Lord with heaven
and the church ; and in general, the conjunction of good and truth, thus
the heavenly marriage, n. 8495, 10356, 10730; and hence to resi on
138

heaven and hell. 288, 389
388. Because the peace of heaven is the Divine inmostly
affecting vrith blessedness the good which appertains to the
angels, therefore it does not come to their manifest perception,
except by a deUght of heart, when they are ia the good of their
life ; by a pleasantness when they hear truth which is in agree
ment vrith thefr good, and by a cheerfulness of mind when they
perceive the conjunction of that good and trath ; nevertheless it
flows thence into aU the actions and thoughts of thefr Ufe, and is
even risibly present in them as joy. The quality and quantity
of peace differs in the heavens according to the innocence of the
inhabitants, because innocence and peace go hand in hand ; for,
as was said above, innocence is the source of all the good of
heaven, and peace is the source of aU the delight of that good.
Hence it may be manifest, that similar things may be said of a
state of peace as were said in the preceding section concerning a
state of innocence in the heavens, because innocence and peace\
are joined together Uke good and its delight ; for we are con
scious of good by its deUght, and deUght is known from its goodj.
it is erident, therefore, that the angels of the inmost or thfrd
heaven are ia the thfrd or iamost degree of peace, because they
are in the thfrd or inmost degree of innocence ; and that the
angels of the inferior heavens are in a less degree of peace,
because in a less degree of innocence, [see above, n. 380] . That
innocence and peace dweU together, Uke good and its delight,
may be seen in chUdren, who, because they are in innocence,
are also in peace ; and because they are in peace, are fuU of
playfulness ; but thefr peace is external peace, because internal
peace, Uke internal innocence, exists only in vrisdom, and there
fore in the conjunction of good and trutli, which is the origin of
vrisdom. Heavenly or angeUc peace exists also vrith men who
are in vrisdom from the conjunction of good and truth, and are
thence conscious of content in God ; but, so long as they live
in the world, peace Ues stored up in thefr interiors, and is not
revealed untU they leave the body and enter heaven, for then
the interiors are opened.
389. Since Dirine peace exists from the conjunction of the
Lord vrith heaven, and, speciflcaUy, in every angel, from the
conjunction of good and truth, it foUows that when angels are in
a state of love, they are in a state of peace, for then good is con
joined to truth with them. That the states of the angels are
successively changed, see n. 154 to 160. The case is simUar
with man during his regeneration. When the conjunction of
the sabbath day signified a state of that union, because then the Lord
had rest, and by it there is peace and salvation in the heavens and on
earth ; and, in the respective sense, the conjunction of the Lord with
man, because then he has peace and salvation, n. 8494, 8510, 10360,
10367, 10370, 10374, 10668, 10730.
139

389, 390 HEAVEN AND HELL,
good and truth is effected in him, which occurs especially after
temptations, he comes into a state of deUght originating in hea
venly peace.'^ This peace may be compared to morning or day-
dawn in the time of spring, when, the night being past, all the
productions of the earth begin to derive new life from the rismg
sun, which causes vegetation, refreshed by the dew which
descends from heaven, to diffuse its fragrance around, whUe the
vernal temperature imparts fertUity to the ground, and inspfres
pleasantness into the human mind. These effects are produced,
because morning or day-dawn in the time of spring corresponds
to the state of peace of the angels in heaven, [see n. 155] .'
390. I have conversed with angels concerning peace, and
told them, that it is caUed peace in the world when wars and
hostihties cease between kingdoms, and when enmity and discord
cease amongst men ; and that internal peace is believed to con
sist in repose of mind by the removal of cares, and especiaUy in
tranquUlity and deUght arising from success in business; but
the angels said, that repose of mind, and tranquiUity and deUght
arising from the removal of cares, and from success in business,
appear to be constituents of peace, but are not so, except -with
those who are in heavenly good, because there is no peace except
m that good ; for peace flows-in from the Lord into the inmost
principle, and from the inmost into the inferior principles, and
manifests itself in the rational mind in a feeling of repose, and
in the natural mind in a sense of tranquiUity, and of joy thence
derived. They who are in evU have no peace.' It appears,
indeed, as if they enjoyed rest, tranquUUty, and delight, when
things succeed according to their wishes, but aU this is external,
and not internal ; for they burn interiorly vrith ennoity, hatred,
revenge, cruelty, and many other e-vU lusts, into which thefr
external mind also rashes, as soon as they see any one who is
not favourable to them. If unrestrained by fear, the passions
burst forth then into open riolence, and hence it is that thefr
deUght dweUs in insanity, whUst the delight of those who are in
good dweUs in vrisdom. The difference is Uke that which sub
sists between heU and heaven.

*¦ The conjunction of good and truth with man who is regenerating,
is effected in a state of peace, n, 3696, 8517.
' The state of peace in heaven is like the state of day-dawn and
of sprmg on earth, n. 1726, 2780, 5662.
' The cupidities which originate in the love of self and the world,
entirely take away peace, n. 3170, 5662. Some make peace to consist
In restlessness and in such things as are contrary to peace, n. 6662 ;
but there can be no peace, unless the cupidities of evil are removed,
n. 5662.

140

HEAVEN AND HELL. 391, 392
CONCERNING THE CONJUNCTION OF HEAVF.N WITH THE
HUMAN RACE.
291. It is known in the church, that aU good is from God,
and none from man, and that, therefore, no one ought to ascribe
any good to himself; and it is also known, that e-vU is from the
devU ; and hence it is that they who speak frora the doctrine of
the church, say of those who act weU, and also of those who
speak and preach piously, that they are led of God ; but they
say the contrary of those who do evU and speak profanely. This
could not be, unless man had conjunction with heaven, and con
junction with hell ; and unless those conjunctions were vrith his
wUl and his understanding, for from them the body acts, and
the mouth speaks. The nature and quaUty of that conjunc
tion shaU now be shewn.
292. There are attendant on every man, both good spirits,
and eril spirits : by good spfrits he has conjunction with heaven,
and by evU spfrits he has conjunction vrith hell; and these spfrits
are in the world of spirits, which is in the midst between heaven
and hell, and of which we shall treat speciflcaUy in the following
pages. When these attendant spirits corae to man, they enter
into aU his memory, and thence into aU his thought; eril spfrits,
into those things of the memory and thought which are evU,
and good spirits, into those things of the memory and thought
which are good. The spirits are not aware that they are vrith
man, but when they are vrith him they beUeve that aU things
contained in the man's memory and thought are thefr own ;
neither do they see man, because things which are in our solar
world do not faU within the sphere of thefr rision." The greatest
care is exercised by the Lord to prevent spirits from knowing
that they are attendant on man; for if they knew it, they would
speak vrith him, and in such case evU spirits would destroy him;
for e-ril spirits, — because they are conjoined vrith heU, — desire
nothing more earnestly than -to destroy man, not only as to the
soul, that is, as to faith and love, but also as to the body. It
is otherwise when they do not speak vrith man, because they do
not know then that what they think, and what they speak, is
from him ; — for in speaking one amongst another they speak
also from man, — ^but they beUeve that the things which they
speak are thefr own, and every one esteems and loves what is his
" Angels and spirits are attendant on every man, and by them he
has communication with the spiritual world, n. 697, 2796, 2886, 2887,
4047, 4048, 5846 to 5866, 5976 to 5993 ; for man cannot Uve vrithout
attendant spirits, n. 6993, but they are not visible to him, nor is he
visible to them, n. 5862. Spirits can see nothing which is in our solar
world except what belongs to him with whom they speak, n. 1880.
141

292~294 HEAVEN AND HELL.
own. Thus spfrits are compeUed to love and esteem man,
although they are not aware of it ; and that such a conjunction
of spfrits vrith man reaUy exists, has been made so thoroughly
known to me by the continual experience of many years, that
there is nothing of which I am more certain.
293. Spirits who communicate with heU are adjoined to
man, because man is born into erils of every kind, and hence
his ffrst life is derived entfrely from erils; therefore, unless
spfrits of a quality similar to his own were adjoined to him, he
could not Uve, nor could he be withdrawn from his erils, and
reformed. On this account he is kept in his own life by eriJ
spirits, and vrithheld from it by good spfrits. He is also heU
in equilibrium by the influence of both, and because he is in
equUibrium he is in his freedom, and can be withdrawn from
evUs and inclined to good; for in freedom good may be im
planted in him, which would not other-wise be possible ; but
freedom cannot be given to man unless spirits from hell act upon
him on the one part, and spirits from heaven on the other ; and
unless he is kept in the midst between thefr opposite influences.
It has also been shewn me, that man, so far as he partakes of
what is hereditary and selfish, would have no life if he were not
permitted to be in evU, and also in freedom; that he cannot be
compelled to what is good ; that what is induced by compulsion
does not inwardly remain ; that the good which man receives in
freedom is implanted in his -wUl, and becomes as it were his
own f and that hence man has coraraunication with hell, and
also vrith heaven.
294. The nature and quaUty of the communication of heaven
with good spirits, and of hell vrith eril spfrits, and thence the
nature and quaUty of the conjunction of heaven and heU -with
man, shaU now be shewn. AU the spirits who are in the world
of spfrits, have communication vrith heaven, or vrith hell; the
eril vrith hell, and the good vrith heaven. Heaven and heU are
both distinguished into societies, and every spfrit belongs to
some particular society, and subsists by influx from it, so as to
act in unity with it ; and therefore since man is conjoined vrith
'^ All freedom is of love and affection, since what a man loves ha
does fi-eely, n. 2870, 3158, 8987, 8990, 9685, 9591 ; and since fi-eedom
is of love, it is therefore of man's Ufe, n. 2873. Nothing appears as man's
own but what is from freedom, n. 2880 ; and freedom is necessary to
man in order that he may be capable of being reformed, n. 1 937, 1947,
2876, 2881, 3145, 3146, 3158, 4031, 8700. Otherwise the love of
good and truth cannot be implanted in man, and be appropriated appa
rently as his own, n._2877, 2879, 2880, 2888, 8700; for nothing is
conjoined to man which is of compulsion, n. 2875, 8700, and if man
could be reformed by compulsion, all would be reformed, n, 2881 ; but
what is of compulsion in reformation is hurtful, n, 4031, What states
of compulsion are, n. 8392,
142

HEAVEN AND HELL. 294  296
spirits, he is conjoined also vrith heaven or with heU, and in
deed vnth that particular society there in which he is as to his
affection or love ; for all the societies of heaven are distinct,
according to the affections of good and truth ; and all the socie
ties of heU, according to the affection of eril and the false.
Concerning the societies of heaven, see above, n. 41 to 45, and
also n. 148 to 151.
295. The spirits who are adjoined to man are of the sarae
quaUty as he is himself, as to affection, or love. Good spirits
are adjoined to him by the Lord, but eril spfrits are inrited by
man hiraself; and the spirits which attend hira are changed ac
cording to the changes of his affections ; one Idnd attending
him in infancy, another in chUdhood, another in youth, and
manhood, and another in old age. The spfrits who attend on
infancy are characterized by innocence, and therefore communi
cate vrith the heaven of innocence which is the inmost or thfrd
heaven ; those which attend on chUdhood are distinguished by
the affection of knowing, and communicate vrith the ultimate or
first heaven ; those which attend on youth and manhood are in
the affection of truth and good, and communicate vrith the
second or middle heaven; and those which attend on old age are
in vrisdom and innocence, and again communicate with the
inmost or thfrd heaven. Spirits who are in the innocence of
vrisdora are adjoined by the Lord to those only who are capable
of being reforraed and regenerated. Good spirits are indeed
adjoined to those who are not capable of being reformed and
regenerated, but only that they may be withheld from eril as
much as possible ; for thefr iraraediate conjunction is with evU
spirits who communicate vrith hell, and are Uke themselves. If
they are lovers of themselves, or lovers of gain, or lovers of
revenge, or lovers of adultery, simUar spfrits are present, and as
it were dweU, in thefr evU affections ; and, so far as man cannot
be restrained from eril by good spirits, eril spirits inflame hira
vrith eril lust, and in proportion as lust prevails, they adhere to
him and do not recede. Thus a wicked man is conjoined with
heU, and a good raan vrith heaven.
296. Man is governed by spfrits from the Lord, because he
is not in the order of heaven ; for he is born into the erils of
heU, and thus into a state altogether contrary to dirine order.
It is therefore necessary that he should be brought back into
order, and this cannot be effected except by raeans of spirits ;
but it would be otherwise if raan were bom into good, which is
according to the order of heaven ; for then he would not be
governed of the Lord by spfrits, but by order itself, and thus by
general influx. Man is governed by this influx as to those
things which proceed from his thought and vriU into act, and
thus as to his speech and actions, for both these flow according
to natural order. The spirits who are adjoined to man havc^
143

296, 297 HEAVEN AND HELL.
therefore, nothing in common with his speech and actions.
Animals also are governed by general influx from the spiritual
world, because they are in the order of their Ufe, which they
have not been able to pervert and destroy, because they have no
rational [mind] .J' What the distinction is between men and
beasts, may be seen above, n. 39.
297. It is further to be observed concermng the conjunction
of heaven with the human race, that the Lord Himself flows-in
with every man, according to the order of heaven, both into his
inmost and his ultimate things; preparing him_ to receive
heaven, governing his ultimate things from his inmost, and
the inmost from the ultimate, and thus holding in connection
every thing which belongs to him. This influx of the Lord is
caUed immediate influx ; but the other influx, vvhich is effected
through the medium of spfrits, is called mediate influx; and the
latter subsists by the former. Immediate influx, which is of the
Lord Hiraself, proceeds from His Dirine Human into the will
of man, and through his vrill into his understanding ; thus it
flows into the good of man, and through his good into his truth,
or, what is the same thing, into his love, and through his love
into his faith, but not vicS versd : stUl less does it flow into faith
without love, or into truth without good, or into (any part of) the
understanding which is not derived from the wUl. Tins Divine
Influx is perpetual, and is received in good by the good, but not
by the evU; for they either reject it, or suffocate it, or pervert it.
Hence the life of the eril is an evU life, which, in the spiritual
sense, is death."
y The distinction between men and beasts is, that men are capable
of being elevated by the Lord to Himself; of thinking about the
Dirine Being ; of loring Him, and thus of being conjoined to the Lord,
and hence they have eternal life ; but it is otherwise vrith beasts, n.
4525, 6323, 9231 ; for they are in the order of their Ufe, and therefore,
they are bom into things suitable to their nature ; but man is not born
into the order of his life, .and, therefore, he must be brought into it by
things inteUectual, n. 637, 5850, 6323. According to general influx,
thought faUs into speech with man, and wiU into gestures, n. 5862,
5990, 6192, 6211. Conceming the general influx of the spiritual
world into the lives of beasts, n. 1633, 3646.
' There is immediate influx from the Lord, and also a mediate
mflux through the spiritual world, n. 6063, 6307, 6472, 9682, 9683.
The immediate influx of the Lord is into the most minute of all things,
n. 6068, 6474 to 6478, 8717, 8728. How the Lord flows into first
and at the same time into last things, 6147, 6150, 6473, 7004,
7007, 7270. The influx of the Lord is into the good in man, and
through good into truth, and not vice versd, n. 5482, 6649, 6027, 8685,
8701, 10163. The Ufe which flows-in from the Lord varies according
to the state of man and according to the quality of his reception, n.
2888, 5986, 6472, 7343 ; for the good which flows-in from the Lord is
turned into evil with the wicked, and truth into the false ; from expen-
144

HEAVEN AND HELL, 298, 299
298. The spfrits who are attendant on man, as weU those who
are conjoined to heaven as those who are conjoined to heU,
never flow-in to man from their own raeraory and consequent
thought, — ^for in such case, man would know no other than that
their thoughts were his own, as raay be seen above, n. 356, —
Out an affection which is of the love of good and truth, flows-in
through thera from heaven ; and an affection which is of the love
of evU and the false, flows-in through them from hell. So far,
therefore, as the affection of man agrees with that which flows-in,
he receives it in his own thought, — for the interior thought of
man is in perfect agreement vrith his affection or love, — but so
far as it does not agree he does not receive it. Since, therefore,
thought is not infused into man by spfrits, but only the affection
of good, and the affection of eril, it is erident that man has the
power of choice, because he has freedom, and thus that he can
receive good vrith his thought, and reject evil ; for he knows
what is good and what is evU from the Word. What he receives
in thought from affection, is, also, appropriated to him ; but
what he does not receive in thought from affection, is not appro
priated to him. From these considerations the quaUty of the
influx of good frora heaven, and of eril from heU, with man,
may be clearly understood.
299. It has been granted me to know whence man derives
anxiety, grief, and the interior sadness which is caUed melan
choly. Certain spirits who are not yet in conjunction with heU,
because they are in thefr first state, — concerning which we shall
speak when we come to treat of the world of spirits, — love
things undigested and malignant, such as meats in a state of
corruption in the stomach ; and therefore they are present where
such things are in man, because they are delightful to them,
and they converse there with one another from thefr own eril
affection ; and the affection of thefr discourse flows into man,
and if it be contrary to his affection, excites melancholy, sad
ness, and anxiety; but if it be agreeable to his affection, it
excites gladness and cheerfulness. These spirits appear near the
stomach, some to the left, sorae to the riglit, sorae beneath, and
some above. They also appear to be near or distant, and are
thus variously present, according to the quaUty of the affections
by which they are distinguished ; and that this is the origin of
anxiety of mind has been abundantly proved to me by experi
ence ; for I have seen such spfrits, heard thera, felt anxieties
occasioned by them, and conversed vrith them. When they
have been driven away anxiety ceased; and when they have
returned the anxiety returned, and I have, also, perceived its
ence, n. 3607, 4632. Good and the trath thence derived, which con
tinuaUy flow from the Lord, are received so far as eril and the false
thence derived do not oppose, n. 2411, 3142, 3147, 5828.
145 L

299 — 302 HEAVEN AND HELL.
increase or decrease according to thefr approach or removal.
From this experience I saw also the origin of the belief enter
tained by some who do not know what conscience is, — because
they have none themselves, — that its pangs arise from a dis
ordered stomach."
300. The conjunction of heaven with man is not like the
conjunction of man vrith man, but is a conjunction with the
interiors of his mind, and thus with his spiritual or internal
man. There is also a conjunction vrith his natural or external
man by correspondences, but of this conjunction we shaU say
more, when we come to speak of the conjunction of heaven vrith
man by the Word.
301. That the conjunction of heaven vrith the human race,
and of the human race -with heaven, is of such a nature that the
one subsists from the other, vriU also be shewn in the next
chapter. 302. I have conversed vrith angels concerning the conjunc
tion of heaven vrith the human race, and have told them, that
the man of the church says indeed that all good is from God;
and that angels are present vrith man ; but that few really be
Ueve that angels are conjoined to man, and stUl less that they
are in his thought and affection. The angels repUed, " That
they are aware that such a want of faith, and yet such a mode
of speaking, prevaUs in the world, and especiaUy vrithin the
church ; that they wondered at it, because the Word is in the
possession of those vrithin the church, and teaches them con
cerning heaven, and concerning its conjunction vrith man ; that
the nature of this conjunction is such, that man is incapable of
the shghtest thought unless spirits are adjoined to him, and that
his spiritual life, therefore, depends upon this conjunction."
They also said " that this ignorance arises from the beUef that
man lives from himself, vrithout connexion vrith the Ffrst Esse
of Life ; and from not knovring that that connexion is effected
through the heavens, when yet, if that connexion were dissolved,
he would Distantly fall down dead ; that if man reaUy beUeved
" They who have no 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, and some beUeve 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 ; and others that
it is something pecuUar to the vulgar, and occasioned by reUgion, n.
950. There is a trae conscience, a spurious conscience, a false con
science, n. 1033. Pain of conscience is anxiety of mind on account of
what is tmjust, insincere, and in any respect e-vU, which man beUeves
to be contrary to God, and to the good of his neighbour, n. 7217.
They have conscience who are in love to God and charity towards the
neighbour, but they who are not so principled have no conscience, n.
831, 965, 2380, 7490.
146

HEAVEN AND HELL. 302—304
the trath, that aU good is from the Lord, and aU evU from heU,
he would not take merit to himself on account of his good, nor
would eril be imputed to him ; for then in every good thought
and act he would look to the Lord, and every evil which flowed
in would be rejected to hell, from whence it came ; but that
since man does not beUeve there is an influx from heaven and
heU, and, therefore, since he supposes that all things which he
thinks and wUls are in himself, and from himself, he appropriates
to himself eril from heU, and the good which flows in from hea
ven he defUes vrith an idea of his own merit."

CONCERNING THE CONJUNCTION OF HEAVEN WITH MAN BY
THE WORD.
303. They who think from interior reason are able to see,
that there is a connexion of aU things by intermediates vrith the
Ffrst, and that whatever is not in that connexion is dissolved ;
for they know, that nothing can subsist from itself, but that
every thing subsists from what is prior to itself, and thus from
the Ffrst. They also know that the connexion of anything vrith
what is prior to itself, is like that of an effect vrith its efficient
cause; for when the efficient cause is withdrawn from its effect,
the effect is dissolved, and faUs to nothing. Since the learned
have thought in this manner, they have consequently seen and
affirmed, that subsistence is perpetual existence .- and thus, that
since aU things originaUy existed from the First, from Him also
they perpetually exist, that is, subsist ; but the nature of the
connexion of every thing with what is prior to itself, and thus
with the Ffrst, from Whora are all things, cannot be briefly
explained, because it is various and diverse. We can only state
in general terms, that there is a connexion of the natural world
with the spiritual world, and that hence there is a correspondence
of all things which are in the natural world with aU things which
are in the spiritual world, — concerning which correspondence,
see n. 103 to 115, — and also that there is a connexion, and con
sequent conespondence, between all things of man and aU things
of heaven, concerning which also see above, n. 87 to 102.
304. Man was so created, that he has both connexion and
conjunction with the Lord ; but with the angels of heaven he
has only consociation. He has not conjunction with angels,
but only consociation, because by creation he is like an angel as
to his interiors which are of the mind ; for the wUi and under
standing of man are Uke the wUl and understanding of an angel ;
and therefore, after his decease, if he has lived according to
147 L 2

304, 305 HEAVEN AND HELL.
divine order, he becomes an angel, and has angelic vrisdom.
When, tkerefore, we speak of the conjunction of man witk keaven
we mean his conjunction witk tke Lord, and also kis conso
ciation witk angels; for heaven is not heaven from what is
proper to the angels, but from the Dirine of the Lord. — That
the Divine of the Lord makes heaven, may be seen above, n. 7
to 33. — It is peculiar to man, and distinguishes him from an
angel, that he is not only in the spfritual world as to his inte
riors, but also, at the same time, in the natural world as to his
exteriors. His exteriors which are in the natural world, are all
things belonging to his natural or external memory, which are
the subjects of thought and imagination ; and these in general
are knowledges and sciences, vrith thefr deUghts and pleasures,
so far as they savour of the world; and also the various pleasures
which belong to the sensual things of the body, together
vrith the senses themselves, the speech, and actions. AU these
thiags are ultimates ia which the Dirine influx of the Lord
closes, for it does not stop in the middle, but proceeds to its
ultimates ; and hence it is erident, that the ultimate of Divine
order is in man, and that, because he is the ultimate of Divine
order, he is also its basis and foundation. Since the Dirine
influx of the Lord does not stop in the middle, but proceeds to
its ultimates, as was just said ; since the middle, through which
it passes, is the angeUc heaven, and the ultimate is in man ;
and since nothing unconnected can exist, it foUows, that the
connexion and conjunction of heaven with the human race are
such that.the one subsists from the other ; that the human race
vrithout heaven, would be like a chain which had lost a link ;
and that heaven without the human race, would be Uke a house
vrithout a foundation.*
305. Since man broke this connexion with heaven, by avert-
' Nothing exists from itself, but everything exists from what is
prior to itself, and thus aU things from the First : they also subsist from
Him who gave them existence ; for to subsist is to exist perpetuaUy, n.
2886, 2888, 3627, 3628, 3648, 4523, 4524, 6040, 6056. Dirine
order does not rest in the middle, but proceeds to ultimates, and
there terminates ; the ultimate is man, and therefore Divine order
terminates in man, n. 634, (2863), 3632, 5897, (6239), 6451, 6465,
9216, (9217), 9824, 9828, 9836, 9905, 10044, 10329, 10335, 10648.
Interior things flow by successive order into external things, even to
the extreme or ultimate, and there, they exist and subsist, n. 634,
6239, 6466, 9216, (9217), and their existence and subsistence in ulti
mates is in simultaneous order, conceming which, n. 5897, 6451, 8603,
10099. Hence aU interior things' are held together in connexion from
the First by the Last, n. 9828 ; and hence the First and the Last signify
aU things in general, and every particular thing, thus the whole, n.
10044, 10329, 10335, and consequently there is strength and power in
ultimates, n. 9836.
148

HEAVEN AND HELL. 305, 306
ing his interiors from heaven, and turning them to the world
and himself, by the love of himself and the world; and since he
thus withdrew himself so that he no longer served as a basis and
foundation for heaven, therefore a medium was prorided by the
Lord, to supply his place as a basis and foundation for heaven,
and also to serve for the conjunction of heaven with man; and
tkis medium is tke Word. The manner in which the Word
serves for a raediura, has been abundantly shown in the Arcana
Ccelestia; in a number of passages which are coUected together
in the little work On the White Horse, mentioned in the
Apocalypse; and also in the Appendix to the work on the
New Jerusalem and its Heavenly Doctrine. Some of these
passages are also adduced in the notes below."
306. I have been informed from heaven, that the most an
cient people had immediate revelation, because thefr interiors
were turned towards heaven ; and that therefore the Lord had
conjunction vrith the human race at that time ; but that after
wards immediate revelation ceased, and was succeeded by a me
diate revelation by conespondences; that all the dirine worship of
the people who succeeded the most ancient consisted of corres
pondences, and that therefore thefr churches were called repre
sentative churches. The nature of correspondence and represen-
" The Word in its Uteral sense is natural, n. 8783, because the
natural is the ultimate principle, in which spfritual and celestial things,
which are things interior, close, and on wHch they subsist, as a house
upon its foundation, n. 9430, 9433, 9824, 10044, 10436. In order
that the Word might be of such a quality, it is written by pure corre
spondences, n. 1403, 1408, 1409, 1540, (1615), 1659, 1709, 1783,
8615, 10687 ; and because the Word consists of pure correspondences
in the Uteral sense, it is the continent of the spiritual and celestial
sense, n. 9407, and is accommodated both to men and angels at the
same time, n. 1767 to 1772, 1887, 2143, 2167, 2275, 2333, 2396,
2640, 2541, 2547, 2663, 7381, 8862, 10322. It is, therefore, the
medium for uniting heaven and earth, n. 2310, 2495, 9212, 9216,
9357, 9396, 10375; for the conjunction of the Lord vrith man is
effected by the Word, through the medium of the intemal sense,
Q. 10375 ; and by the whole Word and by every part of it there is con
junction, and therefore the Word is wonderful above aU other writings,
n. 10632, 10633, 10634. Since the Word was written, the Lord
speaks by it to men, n. 10290. The church, where the Word is, and
where the Lord is known by the Word, when compared vrith those
who are out of the church, and have not the Word, and know not the
Lord, is like the heart and lungs in man with respect to the other
parts of the body, which Uve from them as from the fountains of their
life, n. 637, 931, 2054, 2863, for the universal church on earth is as
one man before the Lord, n. 7396, 9276, and hence it is, that unless
there was a church on the earth where the Word is, and where the
Lord is known by the Word, the human race here would perish, n,
468, 637, 931, 4545, 10452,
149

306, 307 heaven and hell,
tation was then intimately known; for men knew that aU things
which are ia the world correspond to spfritual things which are
in heaven and the church, or — what is the same thiag — that
they represent them ; and therefore the natural thiags, which
were the externals of thefr worship, served them as mediums for
thinking spiritually, and thus in unison with angels. After the
science of correspondences and representations had become
obUterated, the Word was written, in which all the expressions,
and also the sense of them in every sentence, are correspond
ences, and therefore contain a spiritual or internal sense, which
angels perceive. When, therefore, man reads the Word, and
understands it according to the sense of the letter, — which is the
external sense, — angels perceive it according to the internal or
spiritual sense; for aU the thought of angels is spiritual, but the
thought of raan is natural ; and although spiritual and natural
thought appear very different, stiU they form a one, because
they correspond. When, therefore, man removed hiraself from
heaven, and broke the bond of conjunction vrith it, a new me
dium of conjunction was prorided of the Lord, by means of
the Word.
307. The manner in which heaven is conjoined with man
by the Word, may be Ulustrated by citing a few passages. The
New Jerusalem is described in the Revelation in these words :
"I saw a new keaven and a new earth, for tke first keaven and the
first earth were passed away : — and I John saw the holy city new
Jerusalem coming down from God out of heaven. — The city lieth
four square, and tke lengtk is as large as tke breadth ; and the
angel measured tke city witk a reed, twelve thousand furlongs.
The length, and tke breadth, and tke height of it are equal ; and
ke measured tke wall tkereof, a hundred andforty and four cubits,
the measure of a man, tkat is, of the angel ; and the building of
tke wall of it was of jasper ; and the city was pure gold, like
unto clear glass; and tke foundations of tke wall ofthe city were
garnished witk all manner of precious stones. — The twelve gates
were twelve pearls ; — and tke street of tke city was pure gold, as
it were transparent glass." chap. xxi. I, 3, 16 — 19, 31. When
man reads these words, and understands them merely according
to the sense of the letter, he supposes that the risible heaven
and earth are to perish; that a new heaven will be created; that
the holy city Jerusalem vriU descend upon a new earth, and that
all its dimensions vriU exactly agree vrith this description ; but
the angels attendant on man understand the passage in a man
ner altogether different, because they understand spfrituaUy
what man understands naturaUy. By the new keaven and new
eartk they understand a new church. By the city Jerusalem
coming down from God out of keaven, they understand the hea
venly doctrine of that church revealed by the Lord. By its
lengtk, breadtk, and heigkt, which are equal, and each twelve
150

HEAVEN AND HELL, ,307
thousand furlongs, they understand aU the goods and traths of
that doctrine in the complex. By the wall of the city, they
understand the truths which protect it. By the measure of the
waU, a hundred and forty -four cubits, the measure of a man, that
is, of the angel, they understand all those protecting truths in
the complex, and thefr quaUty. By its twelve gates, which
were twelve pearls, they understand the truths which introduce.
Pearls also signify such traths. By the foundations of tke wall,
which were of precious stones, they understand the knowledges
on which that doctrine is founded. By gold like unto transpa
rent glass, of which the city and its street consisted, they un
derstand the good of love, by which doctrine and its truths are
rendered transparent. Angels, therefore, perceive aU the above
words in a manner quite different from man ; for the natural
ideas of man pass into spiritual ideas with angels, without their
knovring anything of the sense of the letter of the Word; as
of a new heaven and a new earth ; of a new city Jerusalem ; of
its waU ; and of the foundations of the wall, and its dimensions :
nevertheless the thoughts of angels make one vrith the thoughts
of man, because they correspond to them; and they make a
one almost like the expressions of a speaker, and the under
standing of them by a hearer, who does not attend to the ex
pressions, but only to their meaning. Frora this exaraple it
may appear in what manner heaven is conjoined with raan by
the Word. Take another from Isaiah xix. 33 — 25 : " In tkat
day there shall be a highway out of Egypt to Assyria, and tke
Assyrian shall come into Egypt, and tke Egyptian into Assyria,
and the Egyptians shall serve the Assyrians. In that day Israel
skall be the third witk Egypt and Assyria, a blessing in tke midst
of tke land, wkom the Lord of Hosts skall bless, saying, Blessed
be Egypt my people, and Assyria the work of my hands, and
Israel mine inheritance." The different modes of thought ex
cited in men and angels by the reading of these words, may be
apprehended by considering their literal sense as distinguished
from thefr intemal sense. Man thinks, from the sense of the
letter, that the Egyptians and Assyrians are to be converted to
God and accepted, and that they are to raake one vrith the
Israelitish nation ; but angels think of the man of the spiritual
church, who is described in the intemal sense. His spiritual
principle is denoted by Israel, his natural principle by the
Egyptian, and his rational principle — which is the intermediate
between them — by the Assyrian.^ The literal and the spiritual
"* Egypt and Egyptian, in the Word, signify the natural principle,
and the scientific thence derived, n. 4967, 6079, 5080, 6095, 5160,
5799, 6015, 6147, 6252, 7355, 7648, 9391, 9340. Assyria signifies
the rational principle, n. 119, 1186 ; and Israel signifies the spiritual
principle, n. 5414, 5801, 5803, 5806, 5812, 5817, 6819, 5826, 6833,
151

307, 308 HEAVEN AND HELL,
sense make a one, because they rautually correspond, and there
fore when the angels think spirituaUy, and man naturaUy, they
are conjoined almost Uke soul and body ; for the internal sense
of the Word is its soul, and the Uteral sense is its body. Such
is the Word throughout, and hence it is erident, that the Word
is a medium of conjunction between heaven and man ; and that
its literal sense serves as a basis and foundation for that con
junction. 308. They who are out of the church, and have not the
Word, are yet conjoined to heaven by the Word, for the church
of the Lord is universal, and includes aU who acknowledge a
Divine Being, and Uve in charity. Such persons are instructed
also after thefr decease by angels, and then receive dirine
truths.* — On this subject more may be seen below in a specific
chapter, conceming the GentUes. — ^The universal church on
earth, Uke the universal heaven, is as one man in the sight of
the Lord ; and that the universal heaven resembles one man, was
shewn above, n. 59 to 72. — The church where the Word is,
and where the Lord is known by the Word, is as the heart and
lungs in that man; and since aU the viscera and menibers of the
whole body derive life from the heart and lungs by various deri
vations, so also that part of the human race which is out of the
chm-ch where the Word is, and which constitutes the members
of that man, derives its life from the church which possesses the
Word. The conjunction ofbeaven by the Word vrith those who
are remote from the church, may also be compared to Ught,
which is propagated from a centre in every dfrection ; for there
is Dirine Ught in the Word, and the Lord with heaven is pre
sent in that light, and thence communicates iUumination even
to those who are afar off. It would be otherwise if there were
no Word. These traths may be further elucidated from what
was said conceming the form of heaven, according to which all
angeUc consociations and communications subsist, in n. 200 —
212. They who are in natural Ught, cannot comprehend this
arcanum, but they who are in spiritual Ught, comprehend it ;
for they see clearly innumerable things which appear only as
one obscure object to those who are in natural Ught merely.
5879, 5951, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215,
7223, 7957, 8234, 8805, 9340.
' The church specificaUy exists where the Word is, and where the
Lord is known by the Word, and thus where dirine truths from hea
ven are revealed, n. 3857, 10761 ; for the church of the Lord is vrith
all in the whole world, who live in good according to the principles of
their religion, n. 3263, 6o37, 10765. In every country aU who Uve
in good according to the principles of their reUgion, and acknowledge a
Dirine Being, are accepted ofthe Lord, n. 2589 to 2604, 2861, 2863,
3263, 4190, 4197, 6700, 9256 ; and also aU infants wherever they are
bom, n. 2289 to 2309, 4792.
152

HEAVEN AND HELL. 309, 310
309. If such a Word had not been given on tkis earth, iti
inkabitants would have been separated from heaven, and there
fore would have been no longer rational; for the rational prin
ciple of man derives its existence from the influx of the light ol
heaven. The men of this earth are also incapable of receiring
immediate revelation, and of being instructed by it concerning
di-vine truths, like the inhabitants of other earths, whom I have
described in a separate work, (entitled, "On the Earths in
OUR Solar System, &c., vvith an account of their inhabi
tants, FROM WHAT HAS BEEN HEARD AND SEEN ;") for WC are
more immersed in worldly things, and thus in things external,
than they are ; but it is internal things which receive revelation,
and not external things; and therefore if the trath were revealed
to those who are in externals, it would not be understood. That
such is the character of the men of this earth, appears plainly
from those within the church, who, although they are instructed
from the Word concerning heaven, and hell, and a Ufe after
death, stUl deny them in thefr hearts; and of this class are
many who are distinguished by thefr Uterary attainments, and
who therefore might be expected to be vriser than others.
310. I have sometimes conversed vrith angels concerning the
Word, and told them that some despise it on account of its
simple style ; that nothing is known conceming its internal
sense, and that hence no one believes that such exalted wisdom
lies concealed within it. The angels repUed, that " the style of
the Word, although simple in the sense of the letter, is stUl of
such a character, as to be incomparably raore exceUent than
any other ; because divine wisdom is concealed not only in its
general sense, but also in every word ; and that heaven derives
light from that vrisdora." They raeant to say that it is the light
of heaven, because it is Divine Truth; for Dirine Truth in
heaven appears as Ught, — see above, n. 132. They said also,
" that without such a Word the men of our earth would have
no Ught from heaven, nor would heaven be conjoined vrith
them ; for that conjunction exists in proportion as the light of
heaven is present vrith man, and in the same proportion also
Dirine Truth is revealed to him by means of the Word." Man
does not know that conjunction is effected by the correspondence
of the spiritual sense of the Word with its natural sense, because
the man of this earth knows nothing concerning the spiritual
thought and speech of angels, and that it differs frora the natural
thought and speech of men; but unless this be known, it is
impossible to apprehend the nature of the internal sense of the
Word, and thus to perceive that conjunction can be effected by
it. They said also, that " if man were aware of the existence of
such a sense, and, when reading the Word, were to aUow his
thoughts to be influenced by his knowledge of it, he would come
into interior vrisdom, and into a stUl closer conjunction vrith
153

310, 311 HEAVEN AND HELt.
heaven, because he would thus enter into ideas simUar to thosfc
of angels."

THAT HEAVEN AND HELL ARE FROM THE HUMAN RACE.
311, It is altogether unknown in the Christian world that
heaven and hell are from the human race, for it is believed that
angels were created such frora the beginning, and that this was
the origin of heaven ; that the devU or Satan was an angel of
light, who became rebeUious, and was cast down from heaven
vrith his adherents, and that this was the origin of heU. The an
gels are amazed that such a faith shotUd prevail in the Christian
world, and especially that nothing is known concerning hea
ven, although its existence is a primary point of doctrine in
the church ; but since such ignorance prevaUs, they rejoice in
heart that it has pleased the Lord now to reveal to mankind
many particidars concerning heaven and heU, and thus, as far
as possible, to dispel the darkness which is every day increasing,
because the church is come to its end. They, therefore, desfre
me to state, that there is not a single angel in the universal
heaven who was originaUy created such, nor any devU in heU
who was created an angel of light and afterwards cast down
thither ; but that aU, both in heaven and in heU, are from the
human race ; that angels were men who Uved in the world in
heavenly love and faith, and that devils were men who lived in
infernal love and faith. They also said, " that heU in the whole
complex is what is called the Devil and Satan ; the term Devil
being appUed to denote the heU at the back, which is inhabited
by those who are called eril genU ; and the term Satan being
appUed to denote the hell in front, which is inhabited by those
who are caUed eril spfrits."-'' The respective quality of each of
these heUs, wiU be described in the following pages. The angels
said further, " that the Christian world has conceived such an
idea respecting the inhabitants of heaven and hell from certain
passages of the Word, interpreted according to the literal sense
only, without iUustrating and unfolding them by genuine doc
trine derived from the Word ; when yet the literal sense of the
Word, unenlightened by genuine doctrine, draws the mind aside
into various opinions, and thus occasions ignorance, heresies,
and errors."^
¦f The hells taken together, or the infernals taken together, are
called the Devil and Satan, n. 694, and they who have been derils in
the world become devils after death, n. 968.
y The doctrine of the church must be derived from the Word n,
3464, 5402, 5432, 10763, 10764, but theWord without doctrine is not
154

HEAVEN AND HELL. 312
312. Another reason for the existence of this belief with the
man of the church is, that he supposes no one wUl go either to
heaven or hell until the time of the last judgment, when he
imagines that aU things now visible vriU perish; that a new
order of things wiU come into existence ; and that the soul vrill
then return into its body, and Uve again as a man by vfrtue of
that rettnion. This beUef involves the other, that angels were
created such from the beginning ; for it cannot be believed that
heaven and heU are from the human race, whUe it is imagined
that no man wUl enter either the one or the other untU the end
of the world; but that this enor may cease, it has been granted
me to consociate vrith angels, and also to converse with the
inhabitants of heU for many years; sometimes without cessation
from morning to evening, and thus I have been truly informed
conceming heaven and heU. This experience has been allowed
rae in order to prevent the man of the church from continuing
in his erroneous faith conceming a resurrection at the day of
judgraent, and conceming the state of the soul in the mean
time, and also concerning angels and the deril ; for this faith,
being the beUef of what is false, involves the mind in darkness,
and, vrith those who think on these subjects from self-inteUi-
gence, it induces doubt, and at length denial; for such raen say
in their hearts, "how can so vast a heaven, and so many myriads
of stars, and the sun and the moon, be destroyed and dissipated?
And how can the stars faU from heaven to the earth, when they
are greater than the earth itself? And how can bodies eaten
up by worms, consumed by conuption, and dispersed to aU the
vrinds, be gathered together again and re-united with thefr
souls ? Where is the soul in the mean time, and what sort of
thing can it be when deprived of the senses which it had in the
body ?" Not to mention many simUar questions, which relate to
incomprehensible propositions ; but dogmas which cannot be com
prehended, cannot become objects of faith ; and indeed in many
mstances they destroy aU beUef in the life of the soul after death,
and in the existence of a heaven and a hell, and in the other
doctrines which belong to the faith of the church. That they
Iiave destroyed faith, is evident from the conduct of those who
say, " Who ever came from heaven and told us that it reaUy
exists? What is heU, if there be such a place ? What is meant
understood, n. 9025, 9409, 9424, 9430, 10324, 10431, 10582 ; for true
doctrine is a lamp to those who read the Word, n. 10400. Genuine
doctrine must be had from those who are in Ulustration from the Lord,
n. 2610, 2516, 2519, 9424, 10106, but they who are in the sense ofthe
letter without doctrine, never attain any understanding respecting
dirine truths, n. 9409, 9410, 10582, for they are led away into many
errors, n. 10431. 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 Uteral sense alone, n. 9025.
155

312 HEAVEN AND HELL.
by man being tormented in eternal ffre ? What is the day of
judgment ? Has it not been vainly expected for many ages ?"
Not to mention many other observations, which imply a denial
of aU such doctrines. Lest, therefore, those who entertain such
ideas, — as is the case vrith many who, from thefr worldly vrisdom,
are caUed leamed and weU informed, — should any longer disturb
and seduce the simple in faith and heart, and induce infernal
darkness respecting God, heaven, and eternal Ufe, and other
subjects which depend on these, the interiors of my spfrit have
been opened by the Lord, and thus it has been given me to con
verse, after their decease, with all whom I ever knew in the
life of the body. With some I have conversed for days, with
others for months, and -with others for a year. I have also con
versed vrith so many other deceased persons, that I should not
overrate them were I to say a hundred thousand, many of whom
were in the heavens, and many in the heUs. I have also con
versed vrith some two days after thefr decease, teUing them,
that preparations were making at that time for their burial, to
which they replied, that it was right to put away that which had
served them for a body and its functions in the world; and
they requested me to say, that they were not dead, but Uring ;
that they were as truly men as before ; that they had only mi
grated from one world into another; that they were not aware
they had lost anything, because they were in a body possessing
every sense the same as before; that they exercised understand
ing and wiU the same as before ; and that they had thoughts
and affections, sensations and desfres, simUar to those which
they had in the world. Many of those who had died recently,
when they found theraselves alive as before, and in a similar
state, — for the flrst state of life after death is such as it had been
in the world, but is successively changed, either into heaven or
heU, — were affected vrith new joy, and declared that they had
not beUeved it. They were ranch surprised that they should
have Uved in such ignorance and bUndness concerning the state
of thefr life after death ; and stUl raore that the members of the
church are equaUy ignorant and bUnd, when they, above all
others in the world, might know the truth.* They then first
* Few in Christendom at this day beUeve that man rises again im
mediately after death. Preface to chap. xri. Gen. and n. 4622, 10758 ;
but that he shaU rise again at the time of the last judgment, when the
visible world will perish, n. 10695. The reason of this beUef, n. 10595,
10758. Nevertheless man rises again immediately after death, and is
then in every respect a man, n. 4527, 5006, 5078, 8939, 8991, 10594,
10758 ; for the soul which Uves after death is the spirit of man, which
in man is the man himself, and in the other Ufe it is in a perfect human
form, n. 322, 1880, 1881, 3633, 4622, 4735, 6883, 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.
156

HEAVEN AND HELL. 312  314
discovered the cause of thefr blindness and ignorance, and that
it is owing to external things, — which relate to the world and
the body, — occupying and fUUng their minds to such a degree,
as to render them incapable of being elevated into the Ught of
heaven, and of rievring the things of the church as anything
but mere doctrinals ; for there is an influx of mere darkness
from corporeal and worldly things, when they are loved as they
are loved at the present day, which chokes any higher concep
tions. 313. Great numbers of the learned from the Christian world
are amazed when they see themselves, after thefr decease, ia a
body, clothed vrith garments, and in houses, as they were in the
world ; and when they call to mind what they had thought con
cerning the Ufe after death, concemiag the soul, concerning
spirits, and conceming heaven and heU, they are covered vrith
sharae, and confess that they had thought fooUshly, and that
the simple in faith were far vriser than they. The leamed, who
had confirmed themselves in such ideas, and who had ascribed
everything to nature, were examined, and it was discovered that
thefr interiors were completely closed, and only thefr exteriors
open, so that they had not looked to heaven, but to the world
and consequently also to hell ; for in proportion as the interiors
are open, man looks to heaven, but in proportion as the interiors
are closed, and only the exteriors open, he looks to heU. This
ensues because the interiors of man are formed for the reception
of all thiags of heaven, and the exteriors for the reception of aU
things of the world ; and they who receive the world, and not
heaven at the sarae time, receive heU.*
314. It is further erident that heaven is from the human
race, because angeUc minds and human minds are similar.
Both enjoy the faculty of understanding, perceiring, and vriU
ing, and both are formed to receive heaven; for the human
mind is capable of vrisdom equaUy -with the angeUc mind, but it
does not become so vrise in the world, because it is in an earthly
body, and in that body the spfritual mind thinks naturaUy. It
is othervrise when the human raind is released from its connexion
vrith the body, for then it no longer thinks naturally, but
spiritually; and when it thinks spfrituaUy, it grasps things incom
prehensible and ineffable to the natural man, and thus becoraes
vrise Uke an angel. From these observations it may be seen,
xxvii. 53, n. 9229. In what manner man is raised from the dead ;
from experience, n. 168 to 189. Concerning his state after resurrec
tion, n. 317, 318, 319, 2119, 5079, 10596. False opinions concerning
the soul and its resurrection, n. 444, 445, 4527, 4622, 4658.
• In man the spiritual and the natural world are conjoined, n. 6057 :
for his internal is formed after the image of heaven, and his external
after the unage of the world, n. 3628- 4523, 4524, 6057, 6314, 9706,
10156, 10472.
157

314  317 HEAVEN AND HELL.
that the internal of man, which is caUed his spirit, is ia ita
essence an angel, [see above, n. 57],* and that when released
from the eartHy body, it is in a human form Uke an angel;
(that an angel is in a perfect human form, see above, n. 73 to
77 :) but that when the intemal of man is not open above, but
only beneath, although it retains the human form after its separa
tion from the body, that form is dfreful and diaboUcal ; for it
cannot look upwards to heaven, but only downwards to heU.
315. Whoever is instructed conceming Dirine Order, may
also understand that man was created to become an angel. De-
cause in him is the ultimate of order, [n. 304,] in which may
be formed a subject of heavenly and angeUc vrisdom, capable of
being renewed and multipUed; for Dirine Order never stops in a
middle point, and there forms a being vrithout its ultimate, — since
then it would not be in its fulness and perfection, — but proceeds
to its ultimate, and there commences formation. There also by
coUected mediums it renews itself, and gives birth to further
productions. This is effected by procreations, and therefore the
ultimate is the serainary of heaven.
316. The Lord rose again not only as to His spirit, but also
as to His body, because He glorified fiis whole Humanity when
He was in the world, that is. He made it dirine ; for the soul,
which He had from the Father, was the very Divine itself, and
His body was raade a Ukeness of the soul, that is, of the Father,
and therefore divine also. Hence it was that He, differently from
any man, rose again both as to soul and body,' which He also
manifested to His disciples, who imagined when they beheld
Him that they saw a spirit, saying, "Behold My hands and My
feet, that it is I Myself: kandle Me, and see, for a spirit hath
not flesh and bones, as ye see Me kave," Luke xxiv. 37 — 39 ; by
which words He declared, that He was a man not only as to
the spfrit, but also as to the body.
317. In order that it may be known that man Uves after
death, and that he goes either to heaven or heU according to
his Ufe in the world, many things have been revealed to me
concermng the state of man after death, which vriU be mentioned
in thefr order, when we come to speak of the world of spirits.
* There are as many degrees of life in man, as there are heavens,
and they are opened after death according to his Ufe, n. 3747, 9594 ;
for heaven is in man, n. 3884, and they who Uve a life of love and
charity have angeUc vrisdom vrithin them which is hidden while they
are in the world, but they come into it after death, n. 2494. A man
who receives the good of love and faith from the Lord is caUed, in the
Word, an angel, n. 10528..
' Man rises again only as to his spirit, n. 10593, 10594 ; but tho
Lord alone rose again as to the body also, n. 1729, 2083, 5078,
10825, 158

HEAVEN AND HELL. 318, 319
CONCERNING THOSE IN HEAVEN WHO BELONGED TO THE
NATIONS OR PEOPLE OUT OF THE CHURCH.
318. It is a common opinion, that they who are bom out of
the church, and are caUed heathens or GentUes, cannot be saved,
because they do not possess the Word, and thus are ignorant of
the Lord, vrithout whom there is no salvation ; but it is certain,
that they may be saved, because the mercy of the Lord is uni
versal, and extends to every indiridual ; because they are bom
men as weU as those who are vrithin the church, — who are re
spectively few, — and because it is no fault of theirs that they
are ignorant of the Lord. Every one who thinks from any
measure of enUghtened reason may see, that no man is born
for heU, because the Lord is love itself, and His love consists
in being vriUing to save aU ; and therefore He has prorided that
aU shaU have some kind of reUgion, and thence acknowledge a
Divine Being, and possess interior life ; for to live according to
a reUgious principle is to Uve interiorly, because then a Dirine
Being is respected ; and so far as He is regarded, man does not
regard the world, but removes himself from the world, and con
sequently from the Ufe of the world, which is exterior life."
319. That GentUes are saved as weU as Christians, may be
known to those who understand what makes heaven vrith man ;
for heaven is in man, and they who have heaven in themselves
go to heaven after death. It is heaven in man to acknowledge
a Dirine Being, and to be led by Him ; for the ffrst and chief
essential of aU reUgion is to acknowledge a Dirine Being, and
vrithout that acknowledgement no religion can exist. The pre
cepts of every reUgion have respect to worship, for they teach
in what manner the Dirine Being is to be worshiped, so as to
render man acceptable to Him ; and in proportion as these pre
cepts sink into the mind, and man vriUs and loves thera, he is led
of the Lord. Now it is well known that the GentUes Uve a moral
life as weU as Christians, and many of them better. Men Uve
a moral Ufe either for the sake of the Divine Being, or from
"• The GentUes are saved as weU as Christians, n. 932, 1032,
1059, 2284, 2589, 2590, 3778, 4190, 4197. Conceming the lot of
the nations and people out of the church in the other life, n. 2589 to
2604. The church is specificaUy where the Word is, and where the
Lord is known by it, n. 3857, 10761, but stiU they who are bom
where the Word is, and where the Lord is known, are not members of
the church on that account, but they who live a Ufe of charity and
faith, n. 6637, 10143, 10153, 10578, 10646, 10829 ; for the church ot
the Lord is vrith aU in the universe who Uve in good according to their
reUgious principle, and acknowledge a Dirine Being ; and all such are
accepted of the Lord, and go to heaven, n. 2689 to 2604, 2861, 2863,
3263, 4190, 4197, 6700, 9266.
159

319  321 HEAVEN AND HELL.
regard to the opinion of the world ; but moral life for the sake
of the Dirine Being is also spiritual life ; and although both
appear alike outwardly, they are altogether different internally,
for the one saves man, but the other does not save him ; because
he who Uves a raoral life for the sake of the Divine Being, is
led by the Dirine, but he who Uves a raoral life for the sake of
the world, is led by himself. This may be Ulustrated by an
example. He who does no e-ril to his neighbour, because to do
evil is contrary to religion, and thus contrary to the Dirine,
shuns evU from a spiritual motive ; but he who does no eril to
another merely through fear of the law, or of the loss of repu
tation, of honour, or of gain, and thus for the sake of himseU
and the world, shuns eril from a merely natural raotive, and is
led by hiraself. The Ufe of the latter is natural, but the Ufe of
the forraer is spiritual. The raan whose moral life is spiritual,
has heaven in himself; but heaven is not in the man whose moral
iife is merely natural ; and the reason is, because heaven flows-
in from above, and opens raan's interiors, and through his in
teriors flows into his exteriors ; whereas the world flows-in from
below, and opens the exteriors, but not the interiors ; for there
is no influx from the natural world into the spfritual, but from
the spfritual world into the natural ; and therefore if heaven is
not received at the same time vrith the world, the interiors are
closed. From these observations it may be seen, who receive
heaven in themselves, and who do not receive it ; but heaven is
not the same in every one, for it differs in each according to
his affection of good and of trath thence derived. They who
are in the affection of good for the sake of the Dirine, love
dirine trath ; for good and trath mutuaUy love each other, and
desfre to be conjoined;" and therefore, although the GentUes are
not in genuine truths during thefr Ufe in the world, they receive
them from a principle of love in the other life.
330. A certain spfrit from among the GentUes, who had
Uved in the world in the good of charity according to his reU
gious belief, heard some Christian spirits reasoning about articles
of faith, — for spirits reason much raore fuUy and acutely than
raen, especiaUy conceming goods and traths, — and wondered at
thefr disputing ia such a raanner. He said that he did not Uke
to hear them, because they reasoned from appearances and
fallacies, and reproved them by obserring — If I am good, I can
know, from good itsehf, what things are true, and what I do not
know, I am able to receive.
331. I have been frequently instructed, that the GentUes
who have led a moral life, and lived in obedience, subordination,
" Between good and truth there is the resemblance of a marriage,
n. 1904, 2173, 2508, and a perpetual tendency to conjunction, for good
seeks trath and desires to be conjoined with' it, n. 9206, 9207 9495.
160

HEAVEN AND HELL. 331, 333
and mutual charity, according to thefr reUgious belief; and who
have thence received something of conscience, are accepted in
the other life, and are there instructed by angels in the goods
and truths of faith vrith solicitous attention; and that when they
are being instructed they behave themselves modestly, iateUi-
gently, and vrisely, easily receiving and imbibing truths; because
they have never formed to themselves false principles contrary
to the truths of faith, which reqtdre to be flrst put off; much
less have they conceived scandals against the Lord, like many
Christians, who think of Him as a mere man. Not so the
GentUes, for when they hear that God was made Man, and thus
manifested Hiraself in the world, they instantly acknowledge
it, and adore the Lord, saying, that God has indeed manifested
Himself, because He is the God of heaven and of earth, and
because the human race are His." It is a dirine truth that vrith
out the Lord there is no salvation, but this is to be understood
as implying, that there is no salvation but from the Lord. There
are raany earths in the universe, and aU are full of inhabitants,
yet scarcely any of them know that the Lord assuraed Huraanity
on our earth ; and yet, since they adore the Divine Being under
a huraan form, they are accepted and led by the Lord. On this
subject see the little work On the Earths in the Universe.
332. Among GentUes, as amongst Christians, there are both
vrise and simple ; and that I might be acquainted with the cha
racter of both, it has been granted me to converse vrith them,
sometimes for hours, and sometimes for days together. There
are no vrise men now Uke those who lived in ancient times, more
particularly in the Ancient Church, which extended over a great
part of Asia, and from which religion was communicated to
many GentUe nations ; but that I might know thefr pecuUar
quaUty, I have been aUowed to converse famUiarly vrith some
In what manner the conjunction of good and of trath is effected, and
with whom, n. 3834, 3843, 4096, 4097, 4301, 4345, 4353, 4364, 4368,
5365, 7623 to 7627, 9258.
" The difference between the good in which the Gentiles are, and
that which exists amongst Christians, n. 4189, 4197. Conceming the
traths appertaining to the Gentiles, n. 3263, 3778, 4190. The in
teriors cannot be so closed -with the Gentiles, as with Christians, n.
9256, neither can so thick a cloud exist vrith the Gentiles, who Uve
acoording to their reUgion in mutual charity, as with the Christians
who Uve in no charity, and why, n. 1059, 9256. The 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 ac
knowledge the Lord, n. 2049, 2595, 2598, 2600, 2601, 2603, 2861,
2863, 3263,
161 JI

322, 323 HEAVEN AND HELL.
of them. One vrith whom I conversed was ranked in ancient
times amongst those of superior vrisdom, and was consequently
weU known in the learned world. I conversed vrith him on
various subjects, and it was given me to beUeve that he was
Cicero. I knew that Cicero was a vrise man, and therefore I
spoke vrith him concerning wisdom, intelUgence, order, the
Word, and lastly concerning the Lord. Concerning vrisdom he
said, that there is no vrisdom but that which relates to Ufe, and
that nothing else deserves the name : concerning intelUgence
he said, that it is derived from vrisdom ; and concerning order,
that it is from the Suprerae God, and that to Uve in His order
is to be vrise and inteUigent. As to the Word, when I read to
him a passage from the prophets, he was exceedingly delighted,
and especially, that every narae and every expression should sig
nify interior things ; and he was amazed that the learned
at this day are not delighted vrith such a study. I perceived
clearly that the interiors of his thought or raind were open ;
but he said that he could not hear any more, because he had a
perception of something raore holy than he could bear, which
affected him most interiorly. At length I spoke vrith him con
ceming the Lord, saying, that He was born a man, but was
conceived of God ; that he put off the maternal human, and put
on the Dirine Human ; and that it is He who governs the uni
verse. To this he replied, that he knew many things respecting
the Lord, and perceived in his o-wn manner that the salvation
of man was not possible except by the means which I had de
scribed ; but in the mean tirae sorae Ul-disposed Christians in
fused various scandals, to which he paid no attention, observing
that their conduct was not to be wondered at, because, in the
Ufe of the body, they had irabibed unbecoming ideas on the
subject; and that, before these were dispersed, proofs conffr-
matory of the truth could not be admitted by them, as they
can by those who are in ignorance.
323. It has also been granted me to converse with others
who lived in ancient times, and who were then ranked amongst
the eminently vrise. They at first appeared in front at some
distance, and were thence able to perceive the interiors of my
thoughts, and thus to discern many things fuUy ; for from one
idea of thought they could discover -the whole series, and fill it
vrith delightful conceptions of vrisdom combined with beautiful
representations. I knew from this that they were amongst the
eminently vrise, and it was told me that they were some of the
ancients. They approached more nearly, and I read to them
a portion of the Word, vrith which they were very greatly de
lighted : and I perceived the nature of their delight and grati
fication, and that it arose principaUy from this cfrcumstance,
that all which they heard from the Word represented and sig
nified celestial and spiritual things. They also said, that in theii
162

HEAVEN AND HELL. 833  825
time, when they Uved in the world, thefr manner of thinking
and speaking, and also of writing, was of a sioUlar character,
and that this was the study of thefr vrisdom.
334. The GentUes of the present day are not so wise as the
ancients, although many of them are siraple in heart ; and such
of them as have lived in mutual charity receive vrisdom in the
other life : of these an exaraple or two raay be adduced. Once
when I was reading the xvU. and xriii. chapters of Judges con
cerning Micah, whose graven image, Teraphim, and Lerite, were
taken from him by the sons of Dan, a Gentile spirit was present,
who in the Ufe of the body had worshiped a graven image. He
heard attentively the relation of what was done to Micah, and
of the grief which he endured on account of his graven image,
and was so affected by it, that interior sorrow nearly deprived
him of the power of thought. I perceived his sorrow, and at
the same time the innocence which was in aU his affections.
Sorae Christian spirits were present, who also had a simUar
perception, and they wondered that the worshiper of a graven
iraage should be raoved vrith so great an affection of mercy and
innocence. Afterwards sorae good spirits conversed vrith him,
and observed, that a graven image ought not to be worshiped,
and that, as a rational being, he was capable of understanding
this; but that he ought to think of God, independently of graven
images, as the Creator and Govemor of the universe, and that
the Lord is that God. When these observations were made, the
interior affection of his worship was communicated to rae, and
I perceived that it was much more holy than that of Christians.
From this cfrcumstance it is erident that the GentUes of the
present day enter heaven more easily than Christians, according
to these words of the Lord in Luke : " Tken skall tkey come from
the east and from tke west, and from the north and from the south,
and shall sit down in the kingdom of God : and behold, there are
last who skall be flrst, and tkere are first who shall be last,"
xUi. 39, 30 ; for in the state in which this GentUe spirit was,
he was capable of imbibing aU the doctrines of faith, and of
receiring them vrith interior affection ; because he possessed the
compassion which springs from love, and because his ignorance
was fuU of innocence ; but where these principles are present,
aU the doctrines of faith are received as it were spontaneously,
and vrith joy. He was afterwards received amongst the angels.
325. One raorning I heard a number of persons at a distance,
and from the accompanying representations it was given me to
know that they were Chiuese ; for they presented the figure of
a he-goat clothed vrith wool, and of a cake of millet, and an
ebony spoon, together vrith the idea of a floating city. They
expressed a desfre to come nearer to me, and when they ap
proached, they vrished to be alone vrith rae, that they might
reveal thefr thoughts ; but they were told that they were not
163 M 2

325, 326 HEAVEN AND HELL.
alone, and that others were present who were displeased at then
vrishing to be alone, when yet they were but strangers. On
perceiving thefr displeasure, they began to consider whether
they had offended against thefr neighbour, or claimed anything
to themselves which belonged to others ; and since aU thoughts
in the other Ufe are coramunicated, it was given me to perceive
the disturbance of thefr raind, and that it arose from the idea
that, possibly, they had done an injury; and from a feeUng of
shame on account of it, and at the same time from other weU-
disposed affections. Hence it was erident that they were endowed
vrith charity. Soon afterwards I entered into conversation wdth
them, and at last spoke to them concerning the Lord ; and when
I caUed Him Christ, I perceived in them a degree of repugnance,
which was discovered to originate in the ideas they had received
in the world, in consequence of knovring that Christians led worse
Uves than they did, and that they were vrithout charity; but when
I simply called Him the Lord, they were then interiorly affected.
They were afterwards informed by angels that the Christian
doctrine, above every other in the universe, prescribes love and
charity, but that there are few who Uve according to it. There
are some GentUes who, during thefr life in the world, know,
both by conversation and report, that Christians Uve wicked
Uves, and are addicted to adultery, hatred, quarrelUng, drunken
ness, and simUar criraes, which the Gentiles abhor, because they
are contrary to thefr reUgious principles. These in the other
life are more timid than others in receiving the truths of faith ;
but they are informed by angels that the Christian doctrine, and
the trae Christian faith, teach altogether othervrise, and that
Christians Uve less according to thefr doctrine than the Gentiles
do, and when they are convinced of this, they receive the truths
of faith, and worship the Lord, but not so promptly as other
GentUes. 326. It is customary for the GentUes who have worshiped a
god, under the form of an image or statue, or any graven idol,
to be introduced when they enter the other Ufe to certain spfrits
who are substituted in the place of thefr gods or idols, in order
to disperse thefr phantasies; and when they have remained vrith
them for some days, they are reraoved. They who have wcr-
shiped men are also occasionally introduced to them, or to others
who personate them. This is frequently the case vrith the Jews,
who are thus introduced to Abraham, Jacob, Moses, and Darid ;
but when they flnd that they are but men Uke themselves, and
that they can give them no help, they are ashamed, and are
conducted to thefr respective places, according to thefr Uves.
Of aU the GentUes, the Africans are most beloved in heaven,
because they receive the goods and traths of heaven more easUy
than others. They are particularly desfrous to be caUed obedient,
but not faithful; for they say that Christians may be caUed
164

HEAVEN AND HELL. 326  328
faithful, because they possess the doctrine of faith, but them
selves not so, unless they receive that doctrine, or, as they
express themselves, are able to receive it.
327. I have conversed vrith some who belonged to the an
cient church, which existed after the flood, and extended through
many kingdoms ; as Assyria, Mesopotamia, Syria, Ethiopia,
Arabia, Lybia, Egypt, PhUisthsea, including Tyre and Zidon, and
the land of Canaan on both sides of Jordan.* They knew when
they were in the world that the Lord was to corae, and they
were imbued with the goods of faith, but still they decUned frora
the faith, and became idolaters. They were in front towards the
left, in a dark place, and in a miserable state. Thefr speech
was Uke the sound of a pipe, which has but one note, and was
almost void of rational thought; and they said that they had
been in that place for many ages, and that they are occasionaUy
taken out of it, to perform mean uses for others. From them I
was led to think of many Christians, who are not outwardly
idolaters, but are so inwardly, being worshipers of themselves
and the world, and denying the Lord in heart ; and to consider
what kind of lot awaits them in the other Ufe.
328. That the church of the Lord is spread over the whole
globe, and is thus universal ; that it includes aU who Uve in the
good of charity according to thefr reUgious beUef ; and that the
church where the Word is, and where the Lord is known by the
Word, is, to those who are out of the church, as the heart and
lungs in man, from which all the riscera and members of the
body derive life according to thefr forms, situations, and com
binations, may be seen above, n. 308.
f The first and most ancient church on earth is described in the first
chapters of Genesis ; and was above aU others, celestial, n. 607, 895,
920, 1121, 1122, 1123, 1124, 2896, 4493, 8891, 9942, 10546, The
quaUty of the members of that church in heaven, n. 1114 to 1125.
There were various churches afl;er the flood, which are caUed ancient
churches, concerning which, n. 1126, 1126, 1127, 1327, 10365. What
was the quaUty of the men of the ancient church, n. 607, 895. The
ancient churches were representative churches, n. 519, 521, 2896,
They had a Word, but it is lost, n. 2897. What was the quality of
the ancient church when it began to dechne, n. 1128. The difference
between the ancient church and the most ancient, n. 597, 607, 640, 641,
765, 784, 895, 4493. The statutes, the judgments, and the laws,
which were commanded in the Jevrish church, were in part Uke those
which were in the ancient church, n. 4288, 4449, 10149. The Lord
was the God of the most ancient church, and also of the ancient, and
He was caUed Jehovah, n. 1343, 6486,

165

329 — 331 HEAVEN AND HELL.

CONCERNING INFANTS IN HEAVEN.
329. Some believe that only the infants who are born vrithin
the church are admitted into heaven, but not those who are
born out of the church ; and they assign as a reason, that infants
within the church are baptized, and are thus initiated into the
faith of the church : but they are not aware, that no one receives
heaven or faith by baptism; for baptism is only a sign and
memorial tkat man is to be regenerated, and that he is capable
of being regenerated who is born vrithin the church ; because the
church possesses the Word which contains the dirine traths by
which regeneration is effected, and in the church the Lord is
known, by Whom it is accomplished.^ Be it known, therefore,
that every infant, wheresoever, he is born, — ^whether vrithin the
church or out of it, whether of pious parents or of vricked
parents, — is received by tke Lord when he dies, and is educated
in heaven. He is there instructed according to divine order,
and is imbued vrith affections of good, and by them with know
ledges of truth; and afterwards, as he is perfected in inteUigence
and vrisdom, he is introduced into heaven, and becoraes an
angel. Every man who thinks from reason, may know that no
one is bom for hell, but aU for heaven, and that man himself is
in fault if he goes to hell; but that infants cannot be in fault.
330. When infants die, they are stUl infants in the other
Ufe. They possess the sarae infantUe mind, the sarae innocence
in ignorance, and the same tenderness in all things. They are
only in rudimental states introductory to the angelic; for infants
are not angels, but becorae angels. Every one, on his decease,
IS in a similar state of Ufe to that in which he was in the world ;
an infant in a state of infancy, a boy in a state of boyhood, and
a youth, a man, or an old man, in the state of youth, of man
hood, or of age; but the state of every one is afterwards changed.
The state of infants excels that of aU others, because they are in
innocence, and evU is not yet rooted in them by actual Ufe ; for
innocence is of such a nature, that all thiags of heaven may be
implanted in it, because innocence is the receptacle of the truth
of faith and of the good of love.
331. The state of infants in the other Ufe is much more per
fect than that of infants in the world, because they are not
« Baptism signifies regeneration from the Lord by the truths of
faith derived from the Word, n. 4256, 5120, 9088, 10239, 10386,
10387, 10388, 10392, and is a sign that man is of the church where
the Lord, from Whom regeneration is derived, is acknowledged ; and
where the Word exists which contains the traths of faith, by which
regeneration is effected, n. 10386, 10387, 10388. Baptism confers
neither faith nor salvation, but it testifies that they who are regencr."5t-
ing will receive them, n. 10391.
166

HEAVEN AND HELL. 331  334
clothed with an earthly body, but with a body like that of angels.
The earthly body in itself is obtuse, and does not receive its
flrst sensations and ffrst motions from the interior or spfritual
world, but from the exterior or natural world ; and, therefore,
infants, in the world, must leam to walk, to use thefr Urabs,
and to speak; and even thefr senses, as the senses of seeing and
hearing, are to be opened in thera by use ; but it is othervrise
vrith infants in the other Ufe ; for they are spirits, and therefore
they act immediately according to thefr interiors. They walk
without prerious teaching, and speak also ; but at ffrst they
speak only from general affections not clearly distinguished into
ideas of thought. In a short time they are iiutiated also into
these, and acquire them speedUy, because thefr exteriors are
homogeneous to thefr interiors. — That the speech of angels flows
from affections variegated by ideas of thought, so that it is per
fectly conformable to thefr thoughts, which spring from affection,
may be seen above, n. 234 to 245.
332. As soon as infants are raised from the dead, which
takes place immediately after their decease, they are carried up
into heaven, and delivered to the care of angels of the female
sex, who in the Ufe of the body loved infants tenderly, and at
the same time loved God. Since these angels when in the world
loved aU infants from a sort of maternal tenderness, they receive
them as thefr own ; and the infants also, from an affection im
planted in them, love them as thefr own mothers. Every female
angel has as niany infants under her care, as she desfres from a
spiritual maternal affection. This heaven appears in front over
against the forehead, dfrectly in the Une or radius in which
angels look at the Lord ; because all infants are under the im
mediate auspices of the Lord. They also receive influx frora the
heaven of innocence, which is the thfrd heaven.
333. Infants are of various dispositions ; some being of the
same disposition as the spiritual angels, and some of the sarae
as the celestial angels. They who are of a celestial character
appear on the right in the heaven above raentioned, whilst they
who are of a spiritual character appear on the left. AU infants,
in the Grand Man — which is heaven — are in the province of the
eyes ; in the prorince of the left eye if they are of a spfritual
character ; and in the prorince of the right eye if they are of a
celestial character ; because the Lord appears to the angels who
are in the spiritual kingdom before the left eye, and to those
who are in the celestial kingdom before the right eye [see above,
n. 118] . Because infants are in the prorince of the eyes ia the
Grand Man or heaven, it is erident that they are under the
immediate view and auspices of the Lord.
334. The raanner iu which infants are educated in heaven,
shaU also be briefly described. They learn to speak from thefr
teachers, and thefr first speech is merely a tone of affection,
167

334  366 HEAVEN AND HELL,
which by degrees becomes more distinct as the ideas of thought
enter; for ideas of thought derived from affections constitute
angeUc speech. See the chapter on this subject, n. 234 to 245.
Into thefr affections, — which aU proceed from innocence, — are
first insinuated such things as appear before thefr eyes, and are
deUghtful ; and as these are from a spiritual origin, the things
of heaven flow into them at the same time, and thus thefr
interiors are opened, and they become every day more perfect.
When this first period is completed, they are transferred to
another heaven, where they are instructed by masters : and so
they proceed.
335. Infants are instructed principaUy by representatives
suited to thefr capacities, which in beauty, and fulness of vris
dom derived from an interior ground, exceed aU belief; and thus
inteUigence, which derives its soul from good, is insinuated into
them by degrees. From two representatives, which it was granted
me to see, a conclusion may be formed vrith regard to the rest.
The angeUc teachers first represented the Lord rising from the
sepulchre, and at the sarae time the union of His Huraan vrith
the Divine, and this they effected in a maimer so vrise as to exceed
aU huraan vrisdom, but yet in an innocent infantUe maimer.
They also presented the idea of a sepulchre, but not at the same
time the idea of the Lord, except so remotely that it was scarcely
perceived to be the Lord ; because in the idea of a sepulchre
there is something dismal or funereal, which was thus removed.
Afterwards they cautiously admitted into the sepulchre some
thing atmospherical which appeared Uke a thin watery principle,
by which they represented spiritual Ufe in baptism, and this
again vrith decent removal of every thing unbecoming. Again ;
I saw them represent the Lord's descent to those who were in
prison, and His ascent vrith them into heaven, which was done
with incomparable prudence and piety. One trait was pecuUarly
infantUe. They let down smaU cords very soft and tender, and
alraost inrisible, by which they assisted the Lord in his ascent ;
whUst a holy fear possessed them, lest any part of the represen
tative should border upon any thing destitute of a spiritual
celestial principle : not to mention other representatives in use
among them, by which, as by sports suited to the minds of
infants, they are brought into the knowledges of truth and the
affections of good.
336. The quaUty of their tender understanding has been
shewn to me when I have prayed the Lord's prayer, and an
influx from thefr inteUectual principle entered the ideas of my
thought. Thefr iaflux was so tender and soft, as to be nearly
that of affection only ; and at the same time it was observed
that thefr inteUectual principle was open even from the Lord,
for what proceeded from them appeared to be transfluent, or as
if it only flowed through them. The Lord, also, flows into the
168

HEAVEN AND HELL. 336 — 340
ideas of infants chiefly from inmost principles, for nothing closes
thefr ideas, like those of adults. No false principles obstruct
their understanding of trath, nor does the Ufe of e-vU obstruct
thefr reception of good, and thus thefr reception of vrisdom.
Hence it is erident, that infants do not come immediately after
death into the angeUc state, but that they are graduaUy intro
duced into it by the knowledges of good and trath ; and that this
introduction is according to aU heavenly order ; for the minutest
particulars of thefr natural disposition are knovm. to the Lord,
and therefore they are led to receive truths of good and goods
of truth according to every moveraent of their affection.
337. In what manner aU things are insinuated into them by
deUghts and pleasantnesses suited to thefr temper, has been,
also, shewn to me. It was granted me to see Uttle children
most elegantly clothed, haring their breasts adorned vrith gar
lands of flowers resplendent with the most pleasing and celestial
colours, which also encfrcled thefr tender arms ; and on one occa
sion I saw sorae chUdren vrith thefr instructresses accompanied
by vfrgins in a paradisiacal garden, not consisting so much of
ornamental trees, as of laurel espaUers, and thus of porticos vrith
paths conducting towards the interior parts. The children them
selves were clothed in the manner just mentioned, and when
they entered the garden, the clustering flowers above the en
trance shot forth glad radiance. From this may be infened the
pecuUar quaUty of thefr deUghts, and that they are introduced
by agreeable and deUghtful objects into the goods of innocence
and charity, which goods are continuaUy insinuated from the
Lord by those mediums.
338. It was shewn me by a mode of communication famiUar
ia the other life, what is the nature of the ideas of infants when
they see any objects. Every object, even the most minute, ap
pears to them to be aUve, and therefore in every idea of infantile
thought there is life, I also perceived that the ideas of infants
on earth are nearly the sarae, when they are engaged in their
little pastiraes ; for they do not yet possess reflection, Uke adults,
so as to distinguish the inanimate from the liring.
339. It was said above, that infants are either of a celestial
or a spiritual genius. They are easily distinguished, for the
celestial think, speak, and act vrith more softness than the spi
ritual, so that scarcely any thing appears [in thefr conduct and
speech] but what flows from the good of love to the Lord and
towards other infants ; but the spfritual do not exhibit so much
softness, and a kind of fluttering ribratory character pervades
every thing they do. This is erident also from their indignation,
and from other signs.
340. Many persons may imagiae that infants are for ever
iafants amongst the angels in heaven; and they who do not
know what constitutes an angel, may be confirmed in this opi-
169

340, 341 HEAVEN AND HELL.
nion from the images which are sometimes seen in churches,
where angels are exhibited as infants ; but the case is altogether
othervrise. InteUigence and wisdom constitute an angel, and
so long as infants are vrithout inteUigence and vrisdom, although
they are associated vrith angels, they are not yet angels ; but
when they become inteUigent and wise, they then ffrst become
angels. I have indeed been surprised to see that they then no
longer appear as infants, but as adults, because they are then no
longer of an infantile disposition, but of a more mature angelic
character ; and inteUigence and wisdom produce this maturity.
Infants appear more adult in proportion as they are perfected
in intelUgence and wisdom, and thus as youths and young men,
because inteUigence and wisdom constitute essential spfritual nou
rishment.'' That which nourishes their minds nourishes also their
bodies, from correspondence; because the form of the body is
nothing but an external form of the interiors. It is to be ob
served, that infants who grow up in heaven do not advance
beyond early youth, but remain in that state to eternity ; and
that I might be assured of this, it has been granted me to con
verse with some who were educated as infants in heaven, and
who had grown up there. I have also spoken vrith some when
they were infants, and afterwards vrith the same when they had
become young men, and heard from them the progression of
thefr Ufe from the one age to the other.
341. That innocence is the receptacle of aU things of heaven,
and thus that the innocence of infants is the plane of aU the
affections of good and trath, may be erident from what was said
above, n. 376 to 383, conceming the innocence of angels in
heaven. It was there shewn that innocence consists in being
vrilUng to be led by the Lord, and not by self; consequently
that mau is so far in innocence as he is removed from his self
hood : and that so far as any one is removed from his own self
hood, he is in the selfhood of the Lord, and the selfhood of
the Lord is what is called His justice and merit. The innocence
of infants is hot genuine innocence, because it is vrithout wis
dora ; for gemUne innocence is vrisdora, and in proportion as
any one is vrise, he loves to be led by the Lord ; or, what is
the same thing, in proportion as any one is led by the Lord he
is vrise. Infants therefore are led from external innocence, in
' Spiritual food is science, intelUgence, and vrisdom, and thus the
good and trath from which they are derived, n. 3114, 4459, 4792, 5147,
5293, 5340, 5342_, 5410, 5426, 6676, 5582, 5588, 5656, 8562, 9003 ;
and hence food, in a spiritual sense, is every thing which proceeds
fi-om the mouth of the Lord, n. 681. Bread signifies aU food in
general, and therefore every good, celestial and spiritual, n. 276, 680,
2165, 2177, 3478, 6118, 8410; because celestial and spiritual good
nourish the mind, which is of the interaal man, n. 4469, 5293, 5576,
6277, 8410.
170

HEAVEN AND HELL. 341, 343
which they are first, — and which is caUed the innocence of in
fancy, — ^to internal innocence, which is the innocence of wisdom;
and the innocence of wisdom is the end of all thefr instruction
and progression : when therefore they come to the innocence of
wisdom, the innocence of infancy, which had served them in
the mean time as a plane, is conjoined to them. The peculiar
quaUty of infantUe innocence was represented to me by a sym
bol as it were of wood, almost void of life, which was virified
progressively as chUdren are perfected by knowledges of trath
and affections of good. Afterwards the nature of genuine inno
cence was represented by a most beautiful infant, fuU of lUe
and naked ; for the eminently innocent, who are in the inmost
heaven, and thus nearest to the Lord, appear to other angels
just like infants, and some of them naked ; because innocence
is represented by the nakedness which excites no shame, as we
read of the first man and his wife in paradise. Gen. chap. U. 35 ;
and therefore, when their state of innocence perished, they were
ashamed of their nakedness, and hid themselves, chap. iii. 7,
10, II. In a word, the vriser the angels are, the raore innocent
they are ; and the raore innocent they are, the more they appear
to themselves Uke infants ; and hence it is that infancy, in the
Word, signifies innocence [see above, n. 378.]
343. I have conversed with angels conceming infants, and
inquired whether they are pure from evils, because they have
no actual evil, like adults; but I was told, that they are in
eril like thera, and are also nothing but evU ;» that they, like
aU angels, are withheld from e-ril and held in good by the Lord ;
and that hence it appears to thera as if they were in good of
themselves. Lest, therefore, infants who have grown up in
heaven should entertain a false opinion of themselves, and ima
gine that the good which they possess is from themselves, and
not from the Lord, they are sometimes let into the evils which
' AU men are bom in evils of every kind, insomuch that their
seUhood is nothing but evil, n. 210, 215, 731, 874, 875, 876, 987,
1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550, 10283, 10284,
10286, 10732, and therefore man must be re-born, that is, regenerated,
n. 3701. The hereditary evil of man consists in loring himself more
than God, and the world more than heaven, and in making no account
of his neighbour in comparison vrith himself, except only for the sake
of himself, — which is to love himself, — so that it consists in the loves of
self and the world, n. 694, 731, 4317, 5660; from which loves, when
they predominate, come aU evils, n. 1307, 1308, 1321, 1594, 1691,
3413, 7266, 7376, (7480,) 7488, 8318, 9335, 9348, 10038, 10742 ; as
contempt of others, enmity, hatred, revenge, cruelty, deceit, n. 6667,
7372, 7373, 7374, 9348, 10038, 10742 ; and fi-om these evils comea
aU that is false, n. 1047, 10283, 10284, 10286. Those loves rush
headlong if the reins are given them, and the love of self aspires even
to the throna of God, n. 7375, 8678.
171

343 — 344 HEAVEN AND HELL.
they received hereditarily, and are left in them until they know,
acknowledge, and believe, that thefr good is from the Lord.
A prince, who died in his infaacy and grew up in heaven, enter
tained the false opinion just mentioned, and he was conse
quently, let into the Ufe of the e-vUs in which he was born, and
then I perceived frora the sphere of his life that he had a dispo
sition to domineer over others, and to make Ught of adulteries,
for he had derived these erils from his parents. After he had
acknowledged his evU nature, he was received again araong the
angels vrith whom he was before associated. No one in the
other Ufe ever suffers punishment on account of hereditary eril,
because it is not his own, and is therefore no fault of his ; but
he is punished on account of the actual eril which is his ovm,
and thus in proportion as he has made hereditary eril his own by
actual life. Infants are let into a state of thefr hereditary e-vU
when they become adult, not that they may suffer punishment
for it, but in order that they may learn, that of themselves they
are nothing but evU ; that by the mercy of the Lord they are
withdrawn from the heU which cleaves to them, and introduced
into heaven ; that they are in heaven not by any merit of their
own, but frora the Lord ; and that thus they may not boast of
their goodness before others, since boasting is as contrary to the
good of mutual love, as it is contrary to the truth of faith.
343. On many occasions, when very young infants have beeu
present vrith me in chofrs, thefr speech was heard as somewhat
tender and unarranged, pro-ving that they did not yet act in
unity, as they do afterwards when they become more adult; and,
what surprised rae, the spirits who were present with me could
not refrain from leading them to speak, for this desfre is innate
in spfrits. I observed that on aU these occasions the infants
resisted, and were unwUUng to speak as they were led. Thefr
refusal and resistance was attended vrith a species of indignation,
as I often perceived ; and when they were permitted to speak
freely, they only said it is not so. I have been informed that
this is the temptation of infants, and that it is permitted in
order to accustom them, not only to resist what is false and
e-vU, but also to teach them that they should not think, speak,
and act from others ; and, consequently, that they should not
suffer themselves to be led by any other than the Lord alone.
344. From these instances, it is plain that the education of
infants in heaven consists in their being introduced into angeUc
life by the intelUgence of truth and the vrisdora of good ; but
angelic Ufe is love to the Lord and mutual love, and in those
loves there is innocence. How contrary the education of chU
dren on earth is, in many cases, wiU appear from one example.
I was in the street of a great eity, and saw little boys fighting
with each other, whilst the crowd which flocked round them
enjoyed the sight exceedingly; and I was informed, that their
173

HEAVEN AND HELL. 344  346
parents themselves excited the chUdren to such combats. The
good spirits and angels, who saw through my eyes what was
passing, were so shocked, that I perceived their horror, and
that it was caused especiaUy by the conduct of the parents who
incited thefr children to such things. They said, that thus in
early life parents extinguish aU the mutual love, and all the
innocence, which infants receive from the Lord, and initiate
them into hatred and revenge ; and, therefore, that they studi
ously exclude their children from heaven, where there is nothing
but mutual love. Let parents, therefore, who vrish weU to thefr
children, beware of such practices.
345. The difference between those who die infants and those
who die at mature age, shall also be explained. They who die
adults have a plane acquired frora the earthly and raaterial
world, which they carry along with them; and this plane is thefr
raeraory and its corporeal natural affection, which after death
reraalns fixed, and is quiescent; but stUl it serves as the ultiraate
plane of thought, for the thought flows into it. Hence it is,
that according to the quality of that plane, and the correspond
ence of the rational [mind] with the things contained in it,
such is the quality of the man after death ; but they who die in
infancy, and are educated in heaven, have not such a plane,
but a spiritual-natural plane, since they derive nothing from the
material world and the terrestrial body; and therefore they can
not be in such gross affections and thence in such gross thoughts,
because they derive all things from heaven. Besides, infants do
not know that they were born in the world, and therefore they
suppose that they were bom in heaven; consequently they know
nothing of any bfrth but the spiritual birth, which is effected by
knowledges of good and truth, and by intelligence and vrisdom,
by virtue of which man is man ; and since these principles are
from the Lord, they beUeve, and love to believe, that they are
the chUdren of the Lord flimself. Nevertheless the state of
men who grow up to years of maturity on earth, may become as
perfect as the state of infants who grow up in heaven, prorided
they remove corporeal and tenestrial loves, — which are the loves
of self and the world, — and in thefr place receive spiritual loves.

CONCERNING THE WISE AND THE SIMPLE IN HEAVEN.
346. It is beUeved that the wise vriU possess glory and emi
nence in heaven above the simple, because it is said in Daniel,
" They that be wise shall shine as the brightness of the firmament ;
and tkey that turn many to rigkteousness as the stars for ever and
173

346, 347 HEAVEN AND HELL.
ever" xu. 3 ; but few are aware who are meant by the intelligent,
and by those who turn many to righteousness. It is commonly
beUeved, that they are those who are caUed the erudite and
learned, and especiaUy those who have been teachers in the
church, and who have exceUed others in doctrine and preaching,
and still more especially those amongst them who have converted
many to the faith. All these in the world are believed to be the
inteUigent, but they are not the intelligent in heaven, to whom
these words refer, unless their intelligence is heavenly intelli
gence, the nature and quality of which shall be explained.
347. fleavenly intelligence is interior inteUigence, arising
from the love of truth, not for the sake of glory in the world,
nor for the sake of glory in heaven, but for the sake of truth
itself, which excites inmost affection an.d deUght. They who
are affected and delighted with truth itself, are affected and
delighted with the light of heaven ; and they who are affected
and deUghted vrith the light of heaven, are also affected and
delighted with dirine truth, yea, -with the Lord flimself; for
the light of heaven is Divine Truth, and Dirine Trath is the
Lord in heaven, [see above, n. 136 to 140] . This light enters
into the interiors of the raind only, — for the interiors of the
mind are formed to receive it, — and as it enters, it affects and
deUghts them, because whatever flows-in from heaven and is
received, contains in itself deUght and pleasantness. Hence
comes the genuine affection of truth, which is the affection of
truth for its own sake ; and they who are in that affection, or,
what is the same thing, in that love, are in heaveiUy intelUgence,
and shine in heaven as vrith the brightness of the flrraament.
They shine because the Dirine Truth, wherever it is in heaven,
is lucid, [see above, n. 133] ; andthe firmament of heaven signi
fies by correspondence, that interior intellectual principle,
both in angels and raen, which is in the light of heaven ; but
they who are in the love of truth for the sake of glory in the
world, or for the sake of glory in heaven, cannot shine in heaven;
because they are not delighted and affected vrith the light of
heaven, but vrith the Ught of the world, which in heaven is
dense darkness.' With aU such seU-glory predominates, because
it is the end of all thefr actirites ; and when seU-glory is the
end of action, man regards hiraself in the first place, and the
' The light of the world is for the external man, and the light of
heaven for the intemal man, n. 3222, 3223, 3337. The Ught of
heaven flows into natural Ught, and the natural man is vrise so far as
he receives th© light of heaven, n. 4302, 4408. From the light of the
world, which is caUed natural Ught, the things which are in the hght
of heaven cannot be seen, but vici versd, n. 9765, and therefore they
who are in the light of the world alone do not perceive those thinga
which are in the hght of heaven, n. 3108, for the Ught ofthe world is
thick darkness to the angels, n. 1521, 1783, 1880,
174

HEAVEN AND HELL. 347, 348
truths, which are subserrient to his own glory, he regards only
as means to that end, and thus as his servants; for he who
loves dirine traths for the sake of his own glory, regards him
self in dirine truths, and not the Lord ; and consequently he
turns away the sight of his understanding and the eye of faith
from heaven to the world, and from the Lord to himself. Such
persons therefore are in the Ught of the world, and not in
the light of heaven. In outward appearance, and in the sight
of men, they are as intelligent as those who are in the light of
heaven, because they converse Uke thera, and sometimes, to all
appearance, more vrisely ; for they are excited by self-love, and
thus taught to put on the serablance of heavenly affections ; but
inwardly and as they appear in the sight of angels, they are of a
totally different character. Hence it is erident in some measure
who they are that are meant by the intelligent who shall shine
in heaven as the brightness of the firmament ; but who they are
that are meant by them tkat turn many to rigkteousness, and
who shaU skine as tke stars, shall now be shown.
348. By them tkat turn many to rigkteousness, are meant
those who are wise, and in heaven they are called wise who are
in good, and they are in good in heaven who commit divine
truths immediately to life; for when divine truth is incorporated
in the life it becomes good, because it becoraes a principle of
the vriU and love, and whatever is of the will and love is called
good. These are called ivise, because wisdom is of the life ;
but they are caUed intelligent who do not commit dirine truths
immediately to life, « but first store them in the memory, and
thence bring thera forth to Ufe. In what raanner and to what
extent the inteUigent differ from the wise in heaven, may be
seen in the chapter which treats of the two kingdoms of heaven,
the celestial and the spiritual, n. 30 to 38 ; and in that which
treats of the three heavens, n. 29 to 40. They who are in
the Lord's celestial kingdom, and thus in the thfrd or inmost
heaven, are called just, because they attribute no justice to
themselves, but aU to the Lord ; and the justice of the Lord in
heaven is the good which is from the Lord." These then are
they who are meant by them that turn many to righteousness,
and these also are they concerning whom the Lord says, " The
just shall shine as the sun in tke kingdom of My Father." Matt.
xUi. 43. It is said that they shall shine as the sun, because they
" The merit and righteousness of the Lord are the good which rules
in heaven, n. 9486, 9986, and a righteous and justified person is one
to whom the merit and righteousness of the Lord are ascribed ; and he
is unrighteous who has his o-wn righteousness and self-merit, n. 5069,
9263. The quality of those in the other Ufe who claim righteousness
to themselves, n. 942, 2027. Justice or righteousness, in the Word,
is predicated of good, and judgment of truth ; and hence, to do justice
and judgment is to do what is good and true. n. 2235, 9857.
175

348  350 HEAVEN AND HELL,
are in love to the Lord from the Lord, and because that love is
meant by the sun [see above, n. 116 to 125]. The Ught also
which shines around them is flaming, and the ideas of thefr
thought partake of a flaming principle, because they receive the
good of love immediately frora the Lord, as the sun of heaven.
349. AU who have acqufred inteUigence and vrisdom in the
world, are accepted in heaven, and become angels, every one
according to the quaUty and quantity of his intelligence and
vrisdom; for whatever a man acqufres in the world, remains
and is canied vrith him after death, when, also, it is increased
and becoraes fuU ; but this increase and fulness does not exceed
the degree of his affection and desfre of trath and its good.
They who have had little of the affection and desfre of truth
and its good, receive Uttle increase and fulness ; but stUl they
receive as much as they are able to receive vrithin the degree of
thefr affection and desfre ; and they who have had much of that
affection- and desfre. receive much. The actual degree of affec
tion and desfre serves as a measure, which is fiUed fuU : to him,
therefore, who has a great measure, rauch is added ; and to him
who has a sraall measure, little is added; and the reason is,
because the love, which is the source of affection and desfre,
receives every thing which agrees vrith itself, and therefore love
and reception are equal. This is meant by the Lord's words :
" Unto every one that katk skall be given, and ke skall kave abun
dance," Matt. xiU. 12 ; chap. xxv. 29. " Into your bosom skall
be given good measure, pressed down, shaken together, and run
ning over." Luke vi. 38.
350. All are received into heaven who have loved the true
and the good for their own sake : they who have loved much, are
called wise ; and they who have loved Uttle, are called simple.
The vrise in heaven are in great light, but the simple are in less
light ; and every one is in Ught according to the degree of his
love of goodness and trath. To love the trae and the good for
their own sake, is to wUl them and do them ; for they who wiU
and do are they who love, but not they who do not wiU and do.
They who wUl and do are they who love the Lord, and are loved
by the Lord ; because goodness and truth are from the Lord,
and since they are from the Lord, the Lord is in them ; and,
consequently, He is also vrith those who receive the good and
the true in thefr life by vriUing and doing them. Man, riewed
in himself, is nothing else but his own good and trath ; because
good is of his vriU, and truth is of his understanding, and the
quaUty of the wiU and understanding is the quaUty of the man.
Hence it is erident that raan is loved by the Lord, in proportion
as his vriU is formed by good, and his understanding by truth.
To be loved by the Lord means also to love the Lord ; for love
is reciprocal, and to him who is loved the Lord gives the
faculty of loving.
176

HEAVEN AND HELL. 351, 352
351. It is supposed in the world, that they who possess much
knowledge, — whether relating to the doctrines of the church and
the Word, or to sciences,— see truths more interiorly and acutely
than others, and thus are more inteUigent and vrise ; and such
men also entertain a similar opinion of themselves; but the
nature of true intelUgence and wisdom, and also the nature of
that which is spurious and false, shaU be explained. Trae intel
Ugence and wisdom consist in seeing and perceiving what is true
and good, and thence what is false and evU, and in accurately
distinguishing the one from the other, by intuition and interior
perception. There are in every man things interior and things
exterior. Interior things are of the internal or spfritual man,
and exterior things are of the external or natural man ; and the
quaUty of man's understanding and perception depends upon
the form of his interiors, and the degree in which they make
one vrith his exteriors. The interiors of man can be forraed
only in heaven, but his exteriors are formed in the world ; and
when the interiors are formed ia heaven, there is an iaflux from
them iuto the exteriors which are from the world, and thus they
are brought into correspondence, that is, into unity of action.
When this is effected, man sees and perceives frora an interior
principle. In order that the interiors may be forraed, the only
means are, that raan should look to the Dirine and to heaven ;
— ^for, as was just said, the interiors are formed in heaven, —
and man looks to the Divine Being when he beUeves in flis
existence, and that all truth and good are from flim, and con
sequently aU intelUgence and vrisdom ; and he beUeves in the
Dirine Being when he is wUling to be led by flim. Thus, and
no otherwise, are the interiors of raan opened. The raan who
is in that faith, and in a Ufe according to it, has the power and
capacity of becoraing inteUigent and wise ; but that he may
actuaUy become inteUigent and wise, it is necessary that he
should leam many things, not only such as relate to heaven,
but also such as are of the world : those which relate to heaven
are to be learned from the Word and from the church ; and
those which are of the world, from the sciences; and in proportion
as man learns these things, and appUes them to Ufe, he becoraes
inteUigent and vrise ; because in the sarae proportion, the interior
sight of his understanding, and the interior affection of his wUl,
are perfected. The simple of this class are they whose interiors
are open indeed, but not so much cultivated by spfritual, moral,
ciril, and natural truths. They perceive truths when they hear
them, but they do not see them in themselves ; but the vrise of
this class are they whose interiors are not only open, but culti
vated, and who -therefore see truths in theraselves, and perceive
them ; and hence the quaUty of true intelligence and vrisdom
may be clearly understood.
352. Spurious intelligence and wisdom consist not in seeing
177 .V

352 HEAVEN AND HELL.
and perceiring from an interior ground what is true and good,
and thence what is false and eril ; but only in beliering that to
be trae and good, or false and eril, which is said to be so by
others, and in afterwards confirming it. They who do not see
truth from trath itself, but from the dictate of others, may as
easUy embrace and beUeve the false as the true, and may also
confirm it until it appears to be trae ; for whatever is confirmed
puts on the appearance of truth, and there is nothing which
cannot be confirraed. The interiors of such persons are open
only frora beneath, but their exteriors are open in proportion as
they have confirmed themselves ; consequently the Ught by which
they see is not the Ught of heaven, but the light of the world,
which is caUed natural light ; and in that light falses appeal
lucid like truths, and when confirmed, they seera brUliant, but
not in the Ught of heaven. Of this class the less inteUigent
and wise are they who have confirmed themselves strongly in
thefr opinions, and the raore inteUigent and vrise are they who
have conffrmed -themselves less strongly ; and hence the quaUty
of spurious inteUigence and wisdom is erident ; but in this class
they are not included, who, in childhood, suppose those thiags
to be trae which they hear from their masters ; prorided that
whea they are older, and think from thefr own understanding,
they are not obstinately attached to them, but desfre truth, and
seek it, and are interiorly affected when they find it ; for snch
men are affected with truth for its own sake, and therefore they
see the truth before they confirm it.^ This may be Ulustrated
by an example. A conversation arose among certain spirits on
the question, why animals are bom into aU the science suitable
to thefr nature, but not raan, and the reason assigned was, that
animals are in the order of thefr life, but that man is not ; that,
therefore, he must be brought into order by knowledges and
sciences ; but that if man were born into the order of his Ufe,
— which consists in loring God above aU things and his neigh
bour as himself, — he would be born into intelligence and wis
dom, and thence also into the belief of every truth, in proportion
to the increase of his knowledges. The good spfrits who were
present saw this immediately, and perceived that it was so, by
the Ught of truth alone ; but the spfrits who had confirmed them
selves in faith alone, and had thence cast aside love and charity,
'^ Wisdom consists in seeing and perceiving whether a thing is true
before it is confirmed, but not in confirming what is said by others, ii.
1017, 4741, 7012, 7680, 7950. To see and to perceive whether a thmg
be trae before it is confirmed, is given only to those who are affected
with truth for its own sake, and for the sake of life, n. 8521. The
light of confirmation is natural light and not spiritual, and it is sensual
light, which has place even with the wicked, n. 8780; for all things,
even falses, may be confirmed, so as to appear like truths, n, 2482,
2490, 5033, 6865, 8621.
178

HEAVEN AND HELL. 352, 353
could not understand it, because the light of the falses which
they had confirmed obscured tbe light of truth.
353. All intelUgence and wisdom which are not founded
upon the acknowledgment of a Divine Being are false ; for they
who do not acknowledge a Diviae Being, but nature instead of
the Divine, think from what is corporeal-sensual, and are
merely sensual men, how much soever they may be esteemed
in the world for their erudition and learning f for thefr erudition
does not ascend beyond the objects which appear before thefr
eyes in the world . These they retain in thefr memory and look
at almost materially, although their sciences are the sarae which
serve the truly intelligent for the formation of their understand
ing. By the sciences are meant the various kinds of experimental
knowledge, as physics, astronomy, chemistry, mechanics, geo
metry, anatomy, psychology, phUosophy, the history of king
doms, and also the criticisms and languages of the leamed world.
The dignitaries of the church, therefore, who deny a Dirine
Being, and do not elevate thefr thoughts above the sensual
things appertaining to the external raan, regard the Word and
whatever relates to it as others regard the sciences ; for they
neither make them matters of thought nor of any intuition from
the enUghtened rational mind, because their interiors are closed,
and also the exteriors which are nearest to thefr interiors. These
are closed, because such men turn themselves away from heaven,
and bend those faculties which were capable of looking in that
dfrection — and which, as observed above, are the interiors of
the human mind — the contrary way ; and hence it is, that they
are unable to see what is true and good, because trath and good
ness are in thick darkness vrith them, while the false and e-ril
are in Ught. Nevertheless sensual men are able to reason, and
some of them reason more adroitly and acutely than other men ;
but their reasonings are from the faUacies of the senses confirmed
by thefr scientifics. Because they possess much skUl in reason-
" The sensual principle is the ultimate of the Ufe of man, adhering
to, and inhering in, his corporeal principle, n. 5077, 5767, 9212, 9216,
9331, 9730, and he is called a sensual man, who judges and concludes
upon all thuigs from the senses of the body, and who beUeves nothing
but what he sees -with his eyes and feels with Ms hands, n. 5094,
7693. Such a man thinks in his outermost principles, and not interiorly
in himself, n. 5089, 6094, 6564, 7693 ; for his interiors are closed, so
that he sees nothing of divine trath, n. 6564, 6844, 6845. In a word,
he is in gross natural light, and thus perceives nothing which is derived
from the light of heaven, n. 6201, 6310, 6564, 6844, 6845, 6598,
6612, 6614, 6622, 6624, and therefore he is inwardly opposed to aU
things which are of heaven and the church, n. 6201, 6316, 6844, 6845,
6948, 6949. The learned, who have confirmed themselves against the
truths of the church, are sensual men, n. 6316. The quaUty of the
sensual man described, n. 10236.
179 n3

353, 354 HEAVEN AND HELL.
ing, they also think themselves vriser than others ;' but the fire
which warms their reasonings with aff'ection, is the fire of the
love of self and the world. These are they who are in false
intelligence and wisdom, and who are raeant by the Lord in
Matthew: "Seeing tkey see not, and hearing they hear not,
neither do they understand," xUi. 13, 14, 15. And in another
place : " Thou hast kid these tkings from the wise and prudent,
and hast revealed them unto babes," xi. 25, 26.
354. It has been granted me to converse with many of the
learned after their departure frora the world, including sorae of
the raost distinguished reputation, who are celebrated for their
writings throughout the whole literary world, and vrith others who
are not so celebrated, but who, nevertheless, possessed hidden
vrisdora. The former, who in heart denied a Divine Being, how
rauch soever they had confessed flim vrith thefr lips, were be
come so stupid, that they could scarcely comprehend any ciril
truth, much less any spiritual trath. I perceived, and saw also,
that the interiors of their minds were so closed, as to become
black, — such things appear risible in the spiritual world, — and
thus that they could not endure any heavenly Ught. They could
not therefore admit any influx from heaven. The blackness in
which thefr interiors appeared was greater and more extended
with those who had confirmed themselves against the Dirine by
thefr learned scientifics. Such men in the other life receive
every false principle with delight, and imbibe them as a sponge
does water, but they repel every truth, as a bony elastic surface
repels what faUs upon it. I have also been told, that the inte
riors of those who have confirmed themselves against the Dirine
and in favour of nature, are ossified : thefr heads alsp appear
caUous, as though they were made of ebony, and this appearance
reaches even to the nose, — a sign that they have no longer any
perception. Spirits of this character are immersed in whirlpools,
which appear Uke bogs, where they are terrified by the phan
tasies into which thefr falses are turned. The infernal ffre
which torments them is their lust of glory and a name, by which
they are excited to speak bitterly one against another, and, to
torment vrith inferual ardour, those who do not worship them
as deities. They torture each other ia this manner by turns.
Such is the change which aU worldly leaming undergoes, when
it has not received light from heaven by the acknowledgment of
a Dirine. ^ Sensual men reason acutely and cunningly, because they make
aU inteUigence to consist in speaking from the corporeal memory
Q. 195, 196, 5700, 10236 ; hut they reason from the fallacies of the
senses, n. 5084, 6948, 6949, 7693, and are more cunning and maU
cious than others, n. 7693, 10236. Such men were called by the
ancients serpents of tke tree of science, n. 196, 196, 197, 6398,
6949, 10313.
180

HEAVEN AND HELL. 355, 356
355. That the learned of this class are of such a quality in
the spiritual world, when they go thither after death, may be
concluded frora this circumstance alone; that all tkings which
are in the natural memory, and immediately conjoined to the
sensual principles of the body, — like the scientifics above raen
tioned, — are then quiescent, and rational conclusions thence
derived, form the sole basis of thought and speech. Man carries
with him, indeed, all the natural memory, but the things which
are in that memory are not under his riew, and do not enter
into his thought, as they did when he lived in the world, fle
cannot, therefore, take any thing out of that memory, and
examine it ia spfritual light, because it contains nothing in com
mon vrith that Ught ; but rational or inteUectual principles which
man acquires from the sciences while he lives in the body, are
in agreement with the light of the spfritual world ; and there
fore in proportion as the spfrit of man is made rational by
knowledges and sciences in the world, he is rational after the
dissolution of the body ; for then man is a spfrit, and it is the
spirit which thinks even in the body."
356. On the other hand, to those who have acqufred intelU
gence and vrisdom by means of knowledges and sciences, — as is
the case vrith aU who apply every thing to the use of Ufe, and
at the same time acknowledge a Dirine Being, love the Word,
and Uve a spiritual moral Ufe, spoken of above, n. 319, — the
sciences serve as means for growing vrise, and also, for corro
borating the principles of faith. I have perceived, and also seen
thefr rainds, which appeared to be transparent vrith light of a
white, flaming, or azure colour, Uke that of diamonds, rubies,
and sapphfres, which are peUueid ; and this appearance was
various according to the measure of conffrmation in favour of a
Dirine Being, and of dirine truths, which they had drawn from
the sciences. Such is the representation of trae inteUigence
and wisdom when they assume a risible form in the spiritual
world. This effect is derived from the Ught of heaven, — the
Dirine Truth proceeding from the Lord, — which is the source of
aU inteUigence and vrisdom [see above, n. 126 to 133]. The
planes of that light, in which variegations Uke those of colours
exist, are the interiors of the mind ; and the conflrmations of
dirine truth by natural objects, which are treated of ia the
sciences, produce those variegations :* for the interior miud of
" Scientifics belong to the natural memory, which man has in the
body, n. 6212, 9922. All that memory remains with man after death,
n. 2475 ; from experience, n. 2481 to 2486 : but he cannot bring any
thing forth fi-om it as in the world, for several reasons, n. 2476,
2777, 2749.
* Most beautiful colours appear in heaven, n. 1053, 1624. They
ore derived from the Ught of heaven, and are its modifications or varie-
181

356, 357 HEAVEN AND HELL.
man looks into the stores of the natural memory, and seizing
those things which are conffrmative, it subUmates them as it
were by the ffre of heavenly love, withdraws them, and purifies
them even into spiritual ideas ; but this process is unknown to
man while he Uves in the body, for although he then thinks
both spfrituaUy and naturaUy, he takes account only of what he
thinks naturally, and does not perceive what he thinks spi
ritually. When he comes into the spiritual world his state is
changed, for then he has no perception of what he thought
naturaUy in the world, but only of what he thought spiritually.
From these considerations it is erident, that man is made spi
ritual by means of knowledges and sciences, and that they are
mediums for grovring vrise ; but they are such mediums to those
only who acknowledge the Dirine both in faith and Ufe. These
also are accepted in heaven above aU others, and are amongst
those in the midst [n. 43], because they are in light more than
others. These are the intelligent and wise in heaven, who skine
as the brightness of tke firmament, and who glitter as tke stars ;
but the simple there are they who acknowledged a Dirine Being,
loved the Word, and Uved a spiritual-moral Ufe, whUe yet the
interiors of thefr minds were not cultivated by knowledges and
sciences ; for tke kuman mind is like ground, which acquires a
quality according to its cultivation.

CONCERNING THE RICH AND POOR IN HEAVEN.
357. There are various opinions concerning reception into
heaven. Some imagine that the poor are received, and not the
rich ; others that the rich and the poor are received aUke ; and
others that the rich cannot be received, unless they renounce
gations, n. 1042, 1043, 1053, 1624, 3993, 4530, 4922, 4742. Thus
they are the appearances of truth derived from good, and signify such
things as belong to intelligence and wisdom, n. 4530, 4922, 4677, 9466.
Extracts from the Arcana Ccelestia concerning the Sciences.
Man ought to be imbued -with sciences and knowledges, since by
them he learns to think, afterwards to understand what is trae and
good, and at length to grow wise, n. 129, 1450, 1451, 1463, 1548,
1802. Scientifics are the first things, on which the life of man,
civil, moral, and spiritual, is buUt and founded ; and they are acquired
for the sake of use as an end, n. 1489, 3310. Knowledges open the
way to the internal man, and afterwards conjoin that man with the
external according to uses, n. 1563, 1616. The rational [mind] is born
by sciences and knowledges, n. 1895, 1900, 3086 ; not by know-
182

heaven and HELt. 357
thefr wealth, and become as the poor, and every one confirms
his opinion from the Word ; but they who make a distinction
ledges themselves, but by the affection of the uses derived from them,
n. 1895. There are scientifics which admit dirine truths, and others which
do not admit them, n. 5213. Empty scientifics ought to be destroyed,
n. 1489, 1492, 1499, 1680, and empty scientifics are those which have
for their end, and which confirm, the love of self and the love of the
world, and which withdraw from love to God and love towards the
neighbour ; because such scientifics close the internal man so that man
cannot afterwards receive any thing from heaven, n. 1563, 1600.
Scientifics are the means of grovring vrise, and the means of becoming
insane ; for by them the intemal man is either opened or closed, and
thus the rational [mind] is either cultivated or destroyed, n. 4166,
8628, 9922.
The intemal man is opened and successively perfected by scientifics,
if man has good use for an end, especiaUy the use which respects eter
nal life, n. 3086 ; for in this case scientifics, which are in the natural
man, are met by spiritual and celestial things from the spiritual man,
which adopt such of them as are suitable, n. 1495 ; and thus the uses
of heavenly Ufe are exiracted, purified, and elevated, from the scien
tifics which are in the natural man, by the intemal man from the Lord,
n. 1895, 1896, 1900, 1901, 1902, 5871, 5874, 5901 ; while incongruous
and opposing scientifics are cast aside and exterminated, n. 6871,
5886, 5889.
The sight of the internal man caUs forth from the scientifics of the
external man nothing but what accords with its love, n. 9394 ; for
beneath the sight of the intemal man, those things which are of the
love are in the midst and in brightness, but those which are not of the
love are at the sides and in obscurity, n. 6068, 6085. Suitable scien
tifics are successively implanted in man's loves, and as it were dwell in
them, n. 6325. Man would be bom into inteUigence, if he were bom
into love towards his neighbour ; but since he is born into the love of
self and the world, he is therefore born in total ignorance, n. 6323,
6326. Science, intelligence, and vrisdom, are the offspring of love to
God and our neighbour, n. 1226, 2049, 2116.
It is one thing to be wise, another thing to understand, another to
know, and another to do ; but stUl, vrith those who are in spiritual life,
they foUow in order, and exist together in act, n. 10331. It is also one
thing to know, another to acknowledge, and another to have faith, n. 896,
Scientifics, which belong to the external or natural man, are in the
light of the world : but truths, which have been made truths of faith
and love, and have thus gained life, are in the Ught of heaven, n. 6212.
The truths which have gained spiritual life, are comprehended by
natural ideas, n. 5510. Spiritual influx proceeds from the internal or
spiritual man into the scientifics which are in the external or natural
man, n. 1940, 8005 ; for scientifics are the receptacles, and as it were
the vessels, of the trath and good which belong to the internal man, n.
1469, 1496, 3068, 6489, 6004, 6023, 6062, 6071, 6077, 7770, 9922.
They are also as it were mirrors, in which the truths and goods of the
183

357 HEAVEN AND HELL.
between the rich and the poor in regard to thefr fitness foi
heaven do not understand the Word. The Word in its bosom
intemal man appear as in an image, n. 6201 ; for they are there toge
ther as m thefr ultUnate, n. 5373, 5874, 5886, 6901, 6004, 6023,
6052, 6071.
Influx is spiritual and not physical ; that is, there is influx from
the internal man into the external, and thus into the scientifics of the
external man ; but there is no influx from the external man into the
internal, and therefore none from the scientifics of the external man
into the traths of faith, n. 3219, 5119, 5259, 5427, 5428, 5478,_ 6322,
9110, 9111. Prom the truths ofthe doctrine ofthe church, which are
derived from the Word, a principle is to be dra-wn ; those traths are
first to be acknowledged, and afterwards it is aUowable to consult
scientifics, n. 6047. Thus it is aUowable for those who are in an
affirmative principle conceming the traths of faith, to confirm them
inteUectuaUy by scientifics, but not for those who are in a negative
principle, n. 2668, 2588, 4760, 6047 ; for he who does not beUeve
di-rine traths unless he is persuaded by scientifics, never beUeves, n.
2094, 2832 ; since to enter into the truths of faith from scientifics is
contrary to order, n. 10236. They who do so become infatuated as to
those things which pertain to heaven and the church, n. 128, 129, 140,
and faU into falses of eril, n. 232, 233, 6047 ; and in the other Ufe,
when they think on spiritual subjects, they become as it were dranken,
n. 1072. Further concerning their quaUty, n. 196. Examples Ulus-
trating that things spfritual cannot be comprehended, if entered into by
scientifics, n. 233,- 2094, 2196, 2203, 2209. Many ofthe learned are
more insane in spiritual things than the simple, because they are in a
negative principle, and confirm it by scientifics which they have con
tinuaUy and in abundance before thefr riew, n. 4760, 8629.
That they who reason from scientifics against the truths of faith,
reason sharply, because from the faUacies of the senses, which are
engaging and persuasive, since it is with difficulty that they can be
dispersed, n. 5700. What and of what quality the fallacies of the
senses are, n. 6084, 5094, 6400, 6948. They who understand nothing
of truth, and also they who are in evil, can reason about the truths
and goods of faith, and yet not understand them, n. 4214 ; for it is not
the part of an intelUgent person merely to confirm a dogma, 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 in
his understanding and life by means of sciences, n. 2480 ; but stiU aU
scientifics remain after death, in a quiescent state, n. 2476 to 2479,
2481 to 2486.
The same scientifics vrith the eril are falses, because they are ap
pUed to e-vUs, and vrith the good are truths, because they are applied
to good, n. 6917. Scientific truths with the evil are not truths, how
ever they may appear as truths when they are spoken, because there
is evU within them, n. 10331.
What is the quaUty of the desire of knovring, which spirits have ;
an example, n. 1973. With the angels there is an immense desire of
knovring and of gro-wing vrise, since science, intelligence, and vrisdom
184

HEAVEN AND HELL. 357
is spfritual, but in the letter it is natural ; and therefore they who
apprehend the Word according to the literal sense only, and not
in any degree according to its spiritual sense, are mistaken in
many points, and especiaUy concerning the rich and the poor :
for they suppose 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 raerely because they are poor, since
it is said ; " Blessed are tke poor, for tkeirs is the kingdom of
keaven," Luke vi. 20, 21 : but they who know any thing of the
spiritual sense of the Word, are of a different opinion. They
know that heaven is designed for aU who Uve the life of faith
and love, whether they be rich or poor ; but who are meant in
the Word by the rich, and the poor, wUl be shewn in what
foUows. From much conversation and Uving experience vrith
angels it has been given me to know most certainly, that the
rich enter into heaven as easUy as the poor ; that no man is
excluded from heaven because he lives in abundance, and that
no one is received into heaven because he is poor. Both rich
and poor have entered into heaven, and many ofthe rich enjoy
greater glory and happiness than the poor.
are spiritual food,n. 3114, 4459, 4792, 4976, 5147, 5293, 5340,
5342, 6410, 6426, 6576, 6682, 5588, 5656, 6277, 8562, 9003. The
science of the ancients was the science of correspondences and repre
sentations, by which they introduced themselves into the knowledge of
spiritual things ; but that science is now altogether obliterated, n. 4844,
4749, 4964, 4965.
Spiritual truths cannot be comprehended, . unless the following uni
versals be known : — I. That aU things in the universe have reference
to good and truth, and to the conjunction of both, that they may be
something; thus to love and faith, and their conjunction. II. That
man possesses understanding and vriU ; that the understanding is the
receptacle of truth, and the wiU the receptacle of good ; and that all
things have reference to these two principles in man, and to their con
junction ; as aU things have reference to truth and good, and their con
junction. III. That there is an intemal and an external man, and
that they are as 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 internal man is in the light of heaven, and the external man
in the light of the world ; and that the Ught of heaven is the Dirine
Truth itself, which is the source of all inteUigence. V. That there is
a correspondence between the things which are in the internal man and
those which are in the external man, and that hence they appear in all
cases under another aspect, insomuch that they are not discerned ex
cept by the science of correspondences. Unless these and many other
things be known, no ideas can be conceived and formed of spiritual
and celestial traths except such as are incongruous ; and thus scientifics
and knowledges, which are of the natural man, without these universala
can be of Uttle use to the rational man for understanding and improve
ment. Hence it is erident how necessary scientifics are.
185

358 HEAVEN AND HELL.
358. It is ptoper to observe in the outset, that it is aUowable
for man to acquire riches and accumulate wealth as far as oppor
tunity is given him, prorided that he use no cunning or eril
artifice ; that he may eat and drink deUcately, provided that he
does not make his Ufe to consist in such things ; dweU magnifi
cently according to his rank in society; converse vrith others, as
others do; frequent places of amusement, and talk about worldly
affafrs ; and that he has no need to assume a devout aspect, to
be of a sad and sonowful countenance, and to bow down his
head ; but that he may be glad and cheerful ; nor is he com
peUed to give to the poor, except so far as he is moved by affec
tion. In one word, a man may Uve outwardly just Uke a man
of the world, and such conduct vrill not hinder his admission
into heaven, prorided he Ihink interiorly in a becoming manner
about God, and deal sincerely and justly vrith his neighbour ;
for man is of the same quaUty as his affection and thought, or as
his love and faith. AU external acts derive thefr life from affec
tion and thought, for to act is to vriU, and to speak is to think,
since every one acts from vrill and speaks from thought ; and
therefore, when it is said in the Word, that raan shall be judged
according to his deeds, and that he shaU be recorapensed accord
ing to his works, the meaning is, that he shall be judged and
recorapensed according to the thought and affection, which give
birth to his deeds, or which are in his deeds ; for deeds are of
no account without thought and affection, and derive theu
quaUty entfrely from them." Hence it is evident that the ex
ternal of man is of no account, but that his internal, — ^from
which the external is derived, — is that which is judged. The
case may be illustrated thus. If any one acts sincerely, and
does not defraud another, for no other reason than because he is
afraid of the law, or of the loss of reputation, and, consequently,
" It is very frequently said in the Word, that man shall be judged,
and that he shaU be recompensed according to his deeds and his works,
n. 3934 ; but by deeds and works in such passages are not meant deeds
and works in the external form, but in the intemal; because good
works in the external form are done also by the vricked, but in the
external and at the same time in the internal form, only by the good,
n. 3934, 6073. Works, Uke all acts, derive their esse and existere,
and their quaUty, from the interiors of man, which are of his thought
and vriU ; because as they proceed thence, and therefore such as the
interiors are, such are the works, n. 3934, 8911, 10331. Thus they
are such as the interiors are in regard to love and faith, n. 3934, 6073,
10331, 10333 ; for works, contain those principles, and are love and faith
in effect, n. 10331, so that to be judged and recompensed according
to deeds and works, denotes according to love and faith, n. 3147, 3934,
6073, 8911, 10331, 10333. Works are not good so far as they respect
self and the world, but only so far as they respect the Lord and the
neighbour, n. 3147.
186

HEA-VEN AND HELL. 358  360
of the loss of honour or of gain, he would defraud him to the
utmost of his power if he were not restrained by that fear ; and
therefore he has fraud in his thought and vrill, although his
actions are outwardly sincere. Such a man has hell vrithin him,
because he is interiorly insincere and fraudulent ; but he who is
sincere in his actions, and does not defraud another because
fraud is a sin against God and his neighbour, would not defraud
him even though it were securely in his power, for his thought
and wUl are actuated by conscience. This man, therefore, has
heaven wdthin him. The actions of both are externally aUke,
but internally they are altogether dissimilar.
359. Since a man raay live outwardly as others do ; may
grow rich, keep a plentiful table, dwell in a fine house, and
wear splendid apparel according to his rank and eraployraent ;
enjoy deUghts and gratifications, and undertake worldly engage
raents for the sake of occupation and business, and for the
recreation both of his mind and body, prorided that he interiorly
acknowledges a Dirine Being, and vrishes weU to his neighbour,
it is erident that it is not so difiicult to enter the way of heaven
as some beUeve. Tke only difficulty is, to be able to resist the
love of self and the love of tke world, and to prevent tkeir pre
dominance, for they are the source of all erils.'' That it is not
so difficult to enter the way of heaven as is generaUy beUeved, is
evident from these words of the Lord : " Learn of Me, for I am
meek and lowly in keart ; and ye skall find rest unto your souls .-
for My yoke is easy, and My burden is ligkt." Matt. xi. 29, 30.
The Lord's yoke is easy and flis burden Ught, because in pro
portion as raan resists the evils wluch flow frora the loves of seU
and of the world, he is led by the Lord and not by hiraself;
and because the Lord afterwards resists those erils in man, and
removes them.
360. I have conversed vrith spirits, who, while on earth, re
nounced the world, and gave themselves up to an almost solitary
Ufe, that by the abstraction of thefr thoughts from worldly con
cerns they might be raore at leisure to indulge in pious raedita-
tions, beliering that they should thus enter into the way of
heaven ; but such men in the other Ufe are of a sorrowful tem
per, and despise others if they are not like theraselves. They
are indignant also, because they do not attain happiness superior
to others, which they think they deserve; they care nothing
about others, and turn away frora offices of charity, which are
the very raeans of conjunction with heaven. They desfre heaven
^ AU evils are derived from the love of self and the world, n.
1307, 1308, 1321, 1594, 1691, 3413, 7255, 7376, 7480, 7488, 8318,
9335, 9348, 10038, 10742 ; as contempt of others, enmities, hatred
revenge, cruelty, deceit, n. 6667, 7372, 7373, 7374, 9348, 10038
10742 ; for man ij born into those loves, and thus hia hereditary evi!
are in them, 694, 4317, 5660.
187

360, 361 HEAVEN AND HELL.
with greater ardour than others, but when they are elevated
amongst angels they induce anxieties, which disturb thefr hap
piness; and therefore they are separated from them, and betake
themselves to desert places, where they lead a life siraUar to that
which they led in the world. Man cannot be formed for keaven
except by means of tke world. There ultimate effects exist,
which are the terminations of affection; for unless affection
exerts itself, or pours itself forth into acts,^ — ^which is done in a
numerous society, — it is suffocated, and at length so corapletely,
that raan no longer regards his neighbour, but hiraself alone.
Hence it is evident, that a life of ckarity towards our neigh
bour, — which consists in doing what is just and right in every
work and in every employment, — leads to keaven, but that a
life of piety without a life of charity does not lead to keaven ;'
consequently, that the exercises of charity, and the increase of
the Ufe of charity by thefr means, can only exist in proportion
as man is engaged in some eraployraent ; and that they cease to
exist in proportion as he reraoves himself from employraent. I
vriU Ulustrate this from experience. Many who were engaged in
trade and merchandize in the world, and who grew rich by thefr
business, are in heaven; but fewer of those who were in stations
of honour and who became rich by thefr offices. The reason is,
because those who held offices of dignity, were induced, — ^by the
gain and honour bestowed upon them as dispensers of justice
and equity, and also by conferring posts of profit and honour on
others, — to love themselves and the world, and thus to remove
their thoughts and affections from heaven and turn them to
themselves ; for in proportion as man loves himself and the
world, and regards himself and the world in every thing, he
aUenates himself from the Divine, and removes himself from
heaven. 361. The lot of the rich in heaven is such, that they excel
all others in opulence. Sorae of them dwell in palaces, in which
aU things are refulgent as vrith gold and sUver, and they enjoy
also an abundance of every thing which can promote the uses of
life : nevertheless they do not set thefr hearts on such things,
but on the uses themselves which they promote. These they see
in brightness and Ught, but the gold and silver appear in com
parative obscurity and shade ; because they loved uses in the
world and regarded gold and silver only as instruments of use.
Thus uses theraselves are refulgent in heaven ; the good of use
' Charity towards the neighbour consists in doing what is good,
just, and right, in every act and every employment, n 8120, 8121,
8122 ; and thus it extends itself to aU and every thing which man
thinks, vriUs, and does, n. 8124. A life of piety without a Ufe of
charity is of no avaU, but piety with charity is profitable for all things,
n.. 8252, 8253.
188

HEAVEN AND HELL, 361  363
shining like gold, and the trath of use like silver.-' The opu
lence and the delight, and the happiness of the rich in heaven
are, therefore, according to the uses which they perforraed in
the world. Good uses consist in a man's proriding the necessa
ries of life for himself and his family; in desiring abundance for
the sake of his country, and also for the sake of his neighbour,
whom a rich man may benefit more than a poor one in raany
ways ; and because he raay thus vrithdraw his mind from a Ufe of
idleness, which is a pernicious Ufe, because an idle raan is influ
enced by e-vU thoughts originating in the eril in which he is
born. These uses are good, in proportion as they have a divine
principle vrithin thera; that is, in proportion as man looks to the
Divine and heaven, places his supreme good in them, and
regards wealth only as a subserrient good.
362. The lot of the rich who do not beUeve in a Dirine
Being, and who reject from thefr minds the things which are
of heaven and the church is entfrely different ; for aU such are
in heU, the habitation of filth, of misery, and of want. Riches
are changed into such things when they are loved as an end ;
and not only are the riches changed, but also the uses which
they had subserved. These consisted either in gratifying the
natural disposition, and indulgiug in pleasures; in giring up the
mind abundantly and freely to the commission of vrickedness, or
in seeking to be exalted above others, and despising those be
neath. Such riches, and such uses become filthy, because they
have nothing spfritual in them, but only what is terrestrial ; for
a spiritual principle in riches and their uses is like a soul in the
body, and as the Ught of heaven on a humid soil. Without such
a principle, they grow putrid Uke a body without a soul, and
like a humid soil without the Ught of heaven. These are they
who are seduced by riches, and vrithdrawn from heaven.
363. Every man's ruling affection or love remains vrith him
after death, nor is it extirpated to eternity ; for the spirit of
man is altogether such as his love, and, — ^what is an arcanum, —
the body of every spirit and angel is the external form of his
love, perfectly conesponding to its internal form which is the
form of his natural and rational mind. Hence it is that the
f Every good has its deUght from use, and according to use, n.
3049, 4984, 7038, and also its quaUty ; consequently such as the use
is, such is the good, n. 3049. All the happiness and delight of Ufe is
from uses, n. 997. In general, Ufe is the Ufe of uses, n. 1964. Angelic
life consists in the goods of love and charity, and thus in performing
uses, n. 452. The Lord, and angels from Him, look only at the ends
which man regards, which ends are uses, n. 1317, 1645, 6844; for
the kingdom of the Lord is a kingdom of uses, n. 454, 696, 1103,
3645, 4054, 7038, and to serve the Lord is to perform uses, n. 7038.
The quality of all is according to the quaUty of the uses which they
perform, n. 4054, 6815 ; illustrated, n. 7038.
189

363, 364 HEAVEN AND HELL,
character of spirits is known by thefr countenance, thefr ges.
tures, and thefr speech ; and the quaUty of man's spfrit would
be known in the same manner, vvhUe he Uves in the world, if
he had not leamed to assume in his countenance, gestm-e, and
speech, a semblance of -vfrtues which do not belong to him. It
is therefore manifest, that man remains to eternity of the same
quaUty as his ruling affection or love. It has been granted me
to converse vrith some who lived seventeen centuries ago, and
whose Uves are weU known from the writings of that age ; and
it was fcund that every one was stUl influenced by the love which
ruled him when he lived in the world. Hence also it is plain
that the love of riches, and of uses derived frora riches, remains
vrith every one to eternity, and that it is exactly of the same
quality as it was in the world ; yet with this difference, that vrith
those who had employed them in good uses, riches are turned
into deUghts according to thefr uses, but vrith those who had
employed them in eril uses, they are turned into filth. The
eril are delighted with such filth in the same manner as they
were deUghted vrith riches in the world, for the sake of eril
uses ; and they are delighted with filth, because defUed pleasures
and crimes, which were the uses to which they appUed riches,
and also covetousness, which is the love of riches vrithout regard
to any use, correspond to filth ; for spiritual filth is nothing
else. 364. The poor do not go to heaven on account of their poverty,
but on account of their life, for whether a man be rich or poor
his life follows kim ; nor does peculiar mercy favour one more
than another ;" but he who lives well is received, and he who
lives Ul is rejected. Besides, poverty seduces and witkdraws
men from heaven as much as wealth ; for great nurabers of the
poor are not contented with thefr lot, but are greedy of many
things, and believe riches to be real blessings.* They are angry,
therefore, if they do not receive them, and cherish evU thoughts
conceming the Divine Proridence. They also envy others the
good things which they possess, and are as ready as the vricked
amongst the rich to defraud others, and to live in sordid plea
sures when they have the opportunity ; but it is othervrise vrith
the poor who are contented vrith their lot, who are careful and
y There is no such thing as immediate mercy, but mercy is mediate,
and is exercised towards those who live according to the Lord's precepts;
because, from a principle of mercy. He leads men continuaUy in the
world, and afterwards to eternity, n. 8700, 10659.
* Dignities and riches are not real blessings, and therefore they are
given to the wicked as weU as to the good, n. 8939, 10775, 10776 ;
but real blessing is the reception of love and faith from the Lord, and
thereby conjunction ; for thence comes eternal happiness, n. 1420, 1422,
2846, 3017, 3408, 3504, 3514, 3530. 3565, 3584, 4216, 4981, 8939
10495
190

HEAVEN AND HELL. 364, 365
dUigent in their occupations, who love labour better than idle
ness, who act sincerely and faithfuUy, and who live a Christian
life. I have conversed with sorae who were peasants, and mem
bers of the lower orders in society, who, whUst they lived in
the world, believed in God, and were influenced in their works
by principles of justice and rectitude. They enquired the nature
of charity and faith, because they were in the affection of know
ing truth, and because they had heard many things in the world
conceming faitk, while in the other life they heard many things
concerning charity ; and therefore they were told, that charity
is every thing which relates to life, and faith every thing which
relates to docti-ine ; consequently, that charity consists in will
ing and doing what is just and right in every work, and faith
in thinking justly and rightly; that faith and charity conjoin
themselves like doctrine and a life in agreement vrith it, or Uke
thought and wUl ; that faith becomes charity, when that which
a man thinks justly and rightly he also wUls and does, and that
then charity and faith are not two but one. They easily under
stood this explanation, and were much pleased vrith it, saying,
that when they were in the world, they could not coraprehend
how believing could be any thing else than liring.
365. Frora these considerations it is clear that the rich go
to heaven as weU as the poor, and the one as easUy as the other;
but it is beUeved that the poor are admitted easily, and the rich
with difficulty, because the Word has not been understood, where
it speaks of the rich and the poor. By the rick, mentioned in
the Word, are understood, in the spiritual sense, those -who
abound in the knowledges of good and truth, and who are thus
within the church, where the Word is ; and by tke poor, those
who are destitute of those knowledges, but yet desfre them,
and who are thus out of the church, where the Word is not
known. By tke rick man who was clotked in purple and fine
linen, and who was cast into heU, is meant the Jewish nation,
which is caUed rich because it possessed the Word, and thence
abounded in the knowledges of good and truth ; by garments of
purple are also signified the knowledges of good, and by gar
ments of fine linen the knowledges of trath :' but by tke poor
man who lay at his gate, and desired to be filled witk the crumbs
wkick fell from tke rich man's table, and who was carried by
angels into heaven, are meant the GentUes, who had not the
knowledges of good and truth, but yet desired them. Luke
xvi. 19, 31. The rick who were called to a great supper, and
excused themselves, also signify the Jewish nation, and the poor

' Garments signify truths, thus knowledges, 1073, 2676, 5319,
5964, 9212, 9216, 9952, 10536 ; purple signifies celestial good, n,
9467 ; and fine linen signifies trath from a celestial origin, n. 5319,
9469, 9744.
191

1 \
1 •

865 HEA-VEN AND HELL.
who were introduced in thefr plaee, the Gentiles who were out
of the church. Luke xvi. 16 to 24. Who are meant by the rich
man of whora the Lord said, "It is easier for a camel to pass
tkrougk tke eye of a needle tkan for a rick man to enter into tke
kingdom of God," (Matt. xix. 24,) shaU now be explained. In
this passage, the rick man denotes those who are rich in both
senses, as weU natural as spiritual. In the natural sense, the
rich are they who abound in wealth, and set thefr hearts upon
it ; but, in the spfritual sense, the rich are they who abound in
knowledges and sciences, — for these are spiritual riches, — and
who by thefr means desfre to introduce themselves into those
things which relate to heaven and the church from self-derived
inteUigence. This is contrary to Dirine Order, and therefore it
is said, that it is easier for a camel to pass tkrougk tke eye of a
needle ; for a camel, in the spiritual sense, sigmfies the principle
of knowledge and science in general, and tke eye of a needle,
spiritual trath.* That a camel aud tke eye of a needle have this
signification, is not known at this day, because hitherto the
science which teaches what is signified in the spiritual sense by
those things which are said in the letter of the Word has not
been disclosed ; but in every particular of the Word there is a
spiritual sense, and also a natural sense, because after imme
diate conjunction between heaven and the world, or between
angels and men, had ceased, the Word was written by pure
correspondences, — which are the relations existing between na
tural things and things spiritual, — in order that it might be a
medium of conjunction, flence it is erident who are specificaUy
meant by the rich man in the above passage. That the rich, in
the Word, denote, in the spiritual sense, those who are in the
knowledges of truth and good ; and riches those knowledges
themselves, which also are spiritual riches, may be erident from
* A camel, in the Word, signifies the principle of knowledge and
of science in general, n. 3048, 3071, 3143, 3145. What is meant by
needlework; by working with a needle; and hence by a needle, n.
9688. To enter into the truths of faith from scientifics is contrary to
Dirine Order, n. 10236, and they who do so become infatuated as to
those things which are of heaven and the church, n. 128, 129, 130,
232, 233, 6047 ; and in the other Ufe, when they think about spfritual
things, they become as it were drunken, n. 1072. Their quality
further explained, n. 196. Examples to iUustrate that spiritual things
cannot be comprehended, if entrance to them be made by scientifics, n.
233, 2094, 2196, 2203, 2209. It is aUowable to enter from spfritual
truth into the scientifics which are of the natural man, but not vid
versa; because the spiritual flows into the natural, but the natura
does not flow into the spfritual, n. 3219, 5119, 5259, 5427, 5428
5478, 6322, 9110, 9111 : thus the truths of the Word and the churcl
ought to be acknowledged first, and then it is allowable to consult sci
entifics ; but not vice versd, n. 6047.
192

HEAVEN AND HELL. 365 — 367
various passages; as from Isaiah, x. 12, 13, 14; xxx. 6, 7; xiv.
3; Jer. xrii. 3; xlvUi. 7; I. 36, 37; U. 13; Dan. v. 2, 3, 4;
Ezek. xxvi. 7, 12 ; xxrii. 1 to the end ; Zech. ix. 3, 4 ; Psalm
xl. 13 ; Hosea xii. 9 ; Rev. iii. 17, 18; Luke xiv. 33; and else
where: and that tke poor, in the spfritual sense, denote those
who have not the knowledges of good and trath, and yet desfre
them, may be seen frora Matt. xi. 5; Luke, vi. 20, 21 ; xiv. 21;
Isaiah, xiv. 30; xxix. 19; xU. 17, 18; Zeph. Ui. 12, 18. AU
these passages may be seen explained according to the spfritual
sense in the Arcana Ccelestia, j> 10227.

CONCERNING MARRIAGES IN HEAVEN,
366. Since heaven is from the human race, the angels of
heaven are therefore of both sexes ; and since it was ordained
from creation that the woman should be for the man, and the
man for the woman, and thus that each should be the other's ;
and since the love that it should be so is innate in both ; it fol
lows, that there are marriages in heaven as well as on earth ;
but thefr nature is widely different. I vriU therefore explain the
nature and quality of marriages in heaven, and shew in what
they differ from marriages on earth, and in what they agree.
367. Marriage in the heavens is the conjunction of two into
one mind, and the nature of this conjunction shall be ex
plained. The mind consists of two parts, one of which is caUed
the understanding, and the other the vriU ; and when these two
parts act in unity, they are then called one raind. In heaven
the husband acts as that part of the (indiridual) raind which is
caUed the understanding, and the wife as that which is called
the will; and when this conjunction, which is of the interiors,
descends into the inferior principles which are of the body, it is
perceived and felt as love ; and that love is conjugial love.
flence it is evident, that conjugial love derives its origin frora
the conjunction of two into one raind, and this is caUed in hea
ven cohabitation ; and it is said of such that they are not two
but one. Two raarried partners in heaven are therefore not
caUed two but one angel.'
I It is unknown at this day what and whence conjugial love is, n.
2727. Conjugial love consists in mutually and reciprocaUy vrilUng what
the other wills, n. 2731, and therefore they who are in conjugial love
cohabit in the inmost principles of Ufe, n. 2732 ; for in them there is a
union of two minds, which from love become one, 10168, 10169;
since the love of minds, which is spiritual love, is umon, n. 1394, 2057,
3939, 4018, 5807, 6195, 7081 to 7086, 7501 10130
193 o

368, 369 heaven and hell.
368. That there exists such a conjunction of the husband
and the -wife in their inmost principles, which are of the mind,
results from creation itself; for the man is born to be intel
lectual, and thus to think from the understanding; but the
woman is born to be voluntary, and thus to think from the wUl;
and this is erident from the inchnation, or connate disposition,
of each ; and also from thefr form. From tkeir disposition, in
that the man acts from reason, but the woman from affection ;
and from tkeir form, because the man has a harsher and less
beautiful countenance, a deeper tone of speech, and a more
robust body ; whUe the woraan has a softer and more beautiful
countenance, a tone of voice more tender, and a body more
deUcate. There is a similar distinction between the understand
ing and the vriU, or between thought and affection ; and 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
wUl ; and hence it is, that in the Word, by a young man and a
man, in the spiritual sense, is meant the understanding of truth;
and by a virgin and a woman the affection of good ; that the
church, from the affection of good and trath, is eaUed a woman,
and a virgin; and that aU those who are in the affection of good
are caUed virgins, as in Rev. xiv. 4.""
369. Every one has understanding and vriU, whether man or
woman ; but the understanding is predominant in man, and in
woman the vriU, and the general character is determined by that
which predominates; but in marriages in tke keavens tkere is
no predominance, for the vriU of the vrife is also the vriU of the
husband, and the understanding of the husband is also that of
the vrife ; because each loves to vriU and to think as the other
vriUs and thinks, and thus they vriU and think mutuaUy and
reciprocaUy ; and hence thefr conjunction into one. This con
junction is actual conjunction ; for the vriU of the wife enters
into the understanding of the husband, and the understanding
of the husband into the vriU of the wife, more especiaUy when
they look each other in the face; for, as has been often stated,
there is a communication of thoughts and affections in the hea
vens, and especiaUy between conjugial partners, because they
"" Young men, in the Word, signify the understanding of truth, or
those who are intelUgent, n. 7668. Men have a Uke signification, n. 158,
265, 749, 915, 1007, 2517, 3134, 3236, 4823, 9007, A woman sig
nifies the affection of good and trath, n. 568, 3160, 6014, 7337, 8994 -
also the church, n. 262, 253, 749, 770; and a wife signifies the same,
n. 252, 253, 409, 749, 770: vrith what difference, n. 915, 2517, 3236,'
4510, 4822. Husband and wife, in the supreme sense, are predicted of
the Lord and of his conjunction with heaven and the church, n. 7022. A
virgin signifies the affection of good, n, 3067, 3110, 3179, 3189, 6731,
6742 ; and also the church, n. 2362, 3081, 3963, 4638, 6729, 6775,
6778.
194

HEAVEN AND HELL. 869 —371
mutually love each other. From these considerations, the con
junction of minds which makes marriage and produces conjugial
love in the heavens, plainly consists in each being vrilUng that
aU he has should be the other's, and this reciprocally,
370. It has been told me by angels, that in proportion as
two married partners are in such conjunction, they are in con
jugial love, and at the same time, and in the same proportion in
inteUigence, vrisdom, and happiness ; because the Dirine Good
and the Divine Truth, from which aU inteUigence, vrisdom, and
happiness are derived, flow principaUy into conjugial love ; and
consequently, that love is the very plane of the dirine influx,
because it is the marriage of truth and good. Conjugial love is
the conjunction of truth and good, as it is the conjunction of
understanding and wiU; for the understanding receives the
Dirine Trath, and is a\so formed by traths ; and the vrill re
ceives the Dirine Good, and is also formed by goods; for what a
man vriUs, is to hira good ; and what he understands, to hira is
trae. Hence, therefore, it is the sarae thing whether we speak
of the conjunction of the understanding and wUl, or of the con
junction of trath and good. The conjunction of truth and good
raakes an angel, and also his inteUigence, vrisdom, and happi
ness ; for the quaUty of an angel depends upon the degree in
which the good in him is conjoined to trath, and the truth to
good ; or, what is the same thing, upon the degree in which his
love is conjoined to faith, and his faith to love.
371. The Divine proceeding from the Lord flows principally
into conjugial love, because conjugial love descends from the
conjunction of good and trath; for,^s just observed, whether
we speak of the conjunction of understanding and wUl, or of the
conjunction of good and truth, it is the same thing ; and the
conjunction of good and truth derives its origin from the Lord's
Divine Love towards aU who are in heaven and earth. From
the Divine Love proceeds the Di-vine Good, and the Dirine Good
is received by angels and men in dirine truths ; for truth is the
only receptacle of good, and therefore nothing which proceeds
from the Lord and from heaven can be received by any one who
is not in traths. In proportion, therefore, as traths are con
joined to good in man, he is conjoined vrith the Lord and hea
ven. This is the very origin of conjugial love, and therefore
that love is the very plane of the dirine influx, and hence it is
that the conjunction of good and truth is caUed, in heaven, the
heavenly marriage; that heaven is compared to a marriage in the
Word, and is also caUed a marriage; and that the Lord is caUed
tke bridegroom and kusband, and heaven and the church, the
bride and wife.^
" Love truly conjugial derives its origin, cause, and essence from
the marriage of good and truth, and thus it is from heaven, n. 2728,
195 o2

372  374 HEAVEN AND HELL.
373. Good and truth conjoined in an angel or a man are
not two but one, for, when they are conjoined, good is of truth
and truth is of good ; and this conjunction is Uke that which
exists when man thinks what he vriUs, and wiUs what he thinks;
for then his thought and vriU make a one, that is one miad: his
thought forming, or exhibiting in form, that which his vriU vriUs;
and his vriU imparting deUght to his thought. Hence also it is,
that two married partners in heaven are not caUed two, but one
angel ; and this, is what is meant by the Lord's words ; " Have
ye not read, that He wko made \tkem\ from tke beginning, made
tkem male and female, and said. For this cause shall a man leave
fatker and motker, and cleave to Ms wife, and they two skall be
one flesh? Wherefore they are no more two, but one flesh. What
therefore, God hath joined together, let not man put asunder. —
All cannot receive this saying, save tkey to wkom it is given,"
Matt. xix. 4, 5, 6, II ; Mark x. 6, 7, 8, 9; Gen. U. 34. In this
passage the heavenly marriage in which the angels are is de
scribed, and at the same time the marriage of good and trath.
By the command. What God katk joined together, let not man
put asunder, is meant, that good ought not to be separated
from truth.
373. From these considerations the origin of love truly con
jugial may be clearly apprehended; namely, that it is first formed
in the minds of those who are in marriage, and that descending
thence, it is derived into the body, and is there perceived and
felt as love ; for whatever is felt and perceived in the body de
rives its origin from man's spiritual principle, because it pro
ceeds from his understanding and vriU, which are the spiritual
man ; and whatever descends from the spiritual man iato the
body, presents itself there under another aspect, but stUl it is
simUar and unanimous, Uke soul and body, and like cause and
effect ; as is plain from what was said in the two chapters con
cerning correspondences.
374. I once heard an angel describing love truly conjugial
and its heavenly deUghts in this manner ; that it is the Dirine
of the Lord in heaven, — which is the Dirine Good and the
2729. Concerning angeUc spirits, who have a perception whether
there is a conjugial principle, from the idea of the conjunction of good
and trath n. 10766 ; for conjugial love is circumstanced altogether Uke
the conjunction of good ai^d trath, n. 1094, 2173, 2429, 2603, 3101,
3102, 3155, 3179, 3180, 4358, 5407, 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 to 7627, 9258. It is not knovm what love truly conjugial is,
except by those who are in good and truth from the Lord, n. 10171.
Marriage in the Word signifies the marriage of good and truth, n.
3132, 4434, 4835, The kingdom of the Lord and heaven is in lovt
truly conjugial, n. 2737,
196

HEAVEN AND HELL. 374  376
Dirine Trath, — united ia two beings, so completely, that they
are no longer two but as one. fle said, that two married part
ners in heaven are that love in form, because every one is his
own good and his own truth, both as to mind and body ; for
the body is the effigy of the mind, because it is formed after its
Ukeness ; and hence he concluded that the Dirine is effigied in
two who are in love truly conjugial; and since the Dirine is
effigied in them, so also is heaven, — because the universal hea
ven is the Divine Good and the Dirine Truth proceeding from
the Lord, — and that hence aU things of heaven are inscribed on
that love, vrith beatitudes and deUghts exceeding aU calciUation.
He expressed the number by a term which involves myriads of
myriads, and wondered that the man of the church knows
nothing of this, when yet the church is the Lord's heaven on
the earth, and heaven is the maniage of good and truth, fle
said he was astounded at the thought, that more adulteries are
committed vrithin the church, than out of it, and that they are
even defended as aUowable ; when yet the deUght of adultery is
reaUy nothing else, in the spiritual sense, — and consequently in
the spiritual world, — but the deUght of the love of the false con
joined vrith e-ril. This deUght is infernal, because it is diame
tricaUy opposite to the delight of heaven, which is the deUght of
the love of truth conjoined vrith good.
375. Every one knows that two married partners, who love
each other, are interiorly united, and that the essential of mar
riage is the union of minds ; and hence also it may be known,
that the quaUty of their love and the nature of thefr union
depends upon the essential character of thefr minds. The ra
tional mind is formed solely by traths and goods ; for aU things
in the universe have relation to good and trath, and also to
thefr conjunction ; and hence the union of minds derives its
quaUty from the truths and goods by which they are formed;
and, consequently, that union is most perfect which subsists
between minds formed by genuine truths and goods. No two
things mutually love each other more than truth and good; and
therefore that love is the source of love truly conjugial." The
false and eril also love each other, but this love is afterwards
changed into hell.
376. From what has been now said concerning the origin
" AU things in the universe, both in heaven and in the world, have
relation to good and trath, n. 2461, 3166, 4390, 4409, 5232, 7256,
10122 ; and to their conjunction, n. 10555. Between good and truth
there is a marriage, n. 1094, 2173, 2503 ; for good loves, and from
love desires, truth, and its conjunction vrith itself; and hence they are
in a perpetual tendency to conjunction, n. 9206, 9207, 9495. The Ufe
of trath is from good, n. 1589, 1997, 2579, 4070, 4096, 4097, 4736,
4757, 4884, 5147, 9667, and truth is the form of good, n. 3049, 3180,
4574, 9154. Trath is to good as water to bread, n. 4976.
197

376  379 HEAVEN AND HELL.
of conjugial love, it may be inferred who are in that love, and
who are not ; that they are in conjugial love who are in dirine
good from dirine truths ; that conjugial love is genuine, in pro
portion as the truths which are conjoined to good are genuine ;
and that since all good, which is conjoined to truths is from the
Lord, it foUows, that no one can be in love truly conjugial
unless he acknowledge the Lord, and flis Dirinity ; for vrithout
that acknowledgment the Lord cannot flow-in and be conjoined
vrith the truths which are in man.
377. flence it is erident, that they are not in conjugial love
who are in falses, and stiU less they who are in falses derived
from eril ; for vrith those who are in eril and thence in falses,
the interiors, which are of the rational mind, are closed, and
therefore no origia of conjugial love can exist there ; but beneath
those iateriors, in the external or natural man separate from the
intemal, there is the conjunction of the false and e-vU ; and that
conjunction is caUed the infernal marriage. I have been per
mitted to see the nature of the marriage which exists between
those who are in the falses of evU, which is eaUed the infernal
marriage. They talk vrith each other, and also are conjoined
from a lascirious principle, but interiorly they burn against
each other with deadly hatred, which is so great as to exceed all
description. 378. Conjugial love cannot exist between two persons of
different religions, because the trath of the one does not agree
with the good of the other, and two dissimUar and discordant
principles cannot make one mind out of two ; so that the origin
of thefr love partakes of nothing spiritual, and if they cohabit
and agree together, it is only from natural causes.^ flence
marriages in heaven are contracted between those who are in
the same society, because they are in siraUar good and truth,
but not between members of different societies. — That aU who
are in the sarae society, are in siraUar good and truth, and
differ from those who are in other societies, may be seen above,
n. 41, and foUovring sections. — This was represented in the
IsraeUtish nation by marriages being contracted in the same
tribe, and specificaUy in the same family, and not out of them.
379. Neither can love truly conjugial exist between one
husband and several wives, for this destroys its spiritual nature,
which consists in the formation of one mind out of two ; con-
sequejitly it destroys interior conjunction, which is the conjunc
tion of good and truth, from which the very essence of conjugial
love is derived. A man married to more than one vrife is Uke
an understanding dirided among several vrills, and like a man
P Marriages between those who are of a different religion are un
lawful, on account of the non-conjunction of similar good and truth in
the interiors, n. 8998.
198

HEiVEN AND HELL. 379, 380
who is not attached to one church but to several, so that his
faith is distracted, and becomes no faith. The angels say, that
to raarry more wives than one is altogether contrary to Dirine
Order; that they know it from many causes, and from this
especially, that as soon as they think of marriage with more
than one, they are alienated from internal blessedness and hea
veiUy felicity; that they become Uke drunken men, because
good is disjoined in them from its own trath; and since the
interiors, which are of thefr minds fall into such a state, from
the mere thought of polygamy vrith any intention, they perceive
clearly, that marriage vrith more than one closes the intemal
man, and causes the love of lasciriousness to insert itself in the
place of conjugial love : but the love of lasciriousness draws
away from heaven.* They say further, that raan coraprehends
this with difficulty, because few are now in genuine conjugial
love, and they who are not in that love know nothing of the
interior deUght inherent vrithin it, but oiUy of the deUght of
lasciriousness, which is changed into undeUght after a short time
of cohabitation ; whereas the deUght of love truly conjugial not
only endures to old age in the world, but also becomes the
delight of heaven after death, and is then fiUed vrith interior
delight, and perfected to eternity. They also declare that
the blessednesses of love truly conjugial raay be enuraerated to
the araount of many thousands, of which not even one is known
to man, or can be comprehended by him who is not in the mar
riage of good and truth from the Lord.
380. The love of domineering one over the other, takes away
conjugial love and its heavenly deUght altogether ; for, as was
said above, conjugial love and its deUght consist in this, that
the vrill of one is the wiU of the other, mutuaUy and recipro
cally ; but the love of dominion destroys this reciprocaUty ; for
he who domineers is desfrous that his vrill alone should be in the
other, and none of the other's wiU reciprocaUy in himself; and
hence there is no mutuality, and, consequently, no reciprocal
communication of any love and its delight ; but this communica-
2 Since husband and wife ought to be one, and to cohabit in the
inmost things of thefr Uves ; and since they together constitute one
angel of heaven ; therefore love truly conjugial cannot exist between
one husband and several vrives, n. 1907, 2740. To marry more -wives
than one at the same time is contrary to Dirine Order, n. 10837.
That marriage cannot exist except between one husband and one wife,
is clearly perceived by those who are in the Lord's celestial kingdom,
n. 865, 3246, 9961, 10172, and the reason is, because the angels there
are in the marriage of good and truth, n. 3246. The Israelitish nation
was perraitted to marry several wives, and to adjoin concubines to
wives, but Christians are not so permitted ; because the Israehtes were
in externals without internals, but Christians may be in internals, and
thus in the marriage of good and truth, n. 3246, 4837, 8809,
199

380 — 383 HEAVEN AND HELL.
tion and consequent conjunction are the very interior delight
itself, which is caUed blessedness, in marriage. The love of
dominion altogether extinguishes this blessedness, and with it
svery thing celestial and spiritual in conjugial love, so that the
very existence of that love is not known ; and if its existence were
to be proved, it would yet be accounted so contemptible, that
the bare mention of blessedness from such a source would only
excite ridicule or anger.
When one vriUs or loves what the other vriUs or loves, both
are free, for aU Uberty is the offspring of love ; but where there
is dominion neither is free, for one is a slave to the other, and
he himself is a slave to the lust of doraination. This, indeed, is
utterly incomprehensible to him who is ignorant of the freedonj
of heaveiUy love ; but from what has been said concerning the
origia and essence of conjugial love, it may be known, that in
proportion as domination enters, minds are not conjoined, but
dirided ; for domination subjugates, and a subjugated mind has
either no vriU, or an opposite -wUl. If it have no wiU, it has
also no love, and if it have an opposite vriU, there is hatred in
stead of love. The interiors of those who Uve in such a marriage,
are in that mutual coUision and combat against each other, which
always exists between two opposites, howsoever the exteriors are
held in check and controUed for the sake of quiet ; and the col-
Usion and combat of their interiors appear openly after death,
when they generally meet together and fight Uke enemies, as
if they would tear each other to pieces; for then they act accord
ing to the state of thefr interiors. I have sometimes seen their
combats and tearings, which, in several instances, were fuU of
revenge and cruelty ; for the interiors of every one are set at
Uberty in the other Ufe, aad are no longer restraiued by exter
nal considerations, which have thefr ground in worldly causes ;
for then, every one appears openly such as he is interiorly.
381, There exists, vrith sorae, a certain resemblance of con
jugial love, which nevertheless is not conjugial love, if they
are not in the love of good and truth, but a mere appearance of
conjugial love arising from raany causes ; as for instance, that
they may be waited upon at home ; that they may Uve in se
curity, or in tranquiUity, or at ease; that they may be nursed in
sickness and old age, or for the sake of thefr children whom they
love ; and in some instances there is constraint, arising from
fear of the other partner, or of loss of reputation, or of eril con
sequences ; and in some instances the appearance is induced by
lasciriousness. Conjugial love may differ also in two raarried
partners. One of them may possess more or less of it, and the
other Uttle or nothing; and hence heaven may be the portion of
one, and heU of the other.
383. Genuine conjugial love prevails in the inmost heaven,
because the angels of that heaven are in the marriage of good
200

HEAVEN AND HELL. 381, 382
And truth, and also in innocence. The angels of the inferior
heavens are also in conjugial love, but only so far as they are in
innocence, for conjugial love, regarded in itself, is a state of
innocence; and therefore, raarried partners who are in con
jugial love enjoy heavenly delights, which appear before their
rainds alraost like the sports of innocence araongst infants ; for
every thing deUghts them, because heaven flows vrith its joy into
the minutest things of their life. Conjugial love is therefore
represented in heaven by the most beautiful objects. I have
seen it represented by a vfrgin of inexpressible beauty, encom
passed vrith a bright cloud; and I have been told that the angels
in heaven derive aU thefr beauty from conjugial love. The
affections and thoughts which flow from it are represented by
atmospheres bright as diamonds, and sparkhng as though vrith
carbuncles and rubies ; and such representations are attended
vrith delights which affect the interiors of the mind. In a word,
heaven represents itself in conjugial love, because heaven in the
angels is the conjunction of good and truth, and this conjunc
tion makes conjugial love.
382. Marriages in heaven differ from marriages on earth in
this respect, that besides other uses, marriages on earth are or
dained for the procreation of chUdren ; but in heaven, instead of
the procreation of chUdren, there is the procreation of good and
truth. This procreation is instead of the former, because mar
riage in heaven is the marriage of good and truth, — as was shown
above, — and, in that marriage, good and truth and their con
junction, are loved above all things, flence, therefore, these
principles are propagated from maniages in heaven, and on this
account, nativities and generations, in the Word, signify spiritual
natirities and generations, which are those of good and trath.
Mother and father signify truth conjoined to good which pro
creates; sons and daughters, the truths and goods which are
procreated ; and sons-in-law and daughters-in-law, the conjunc
tions of these, and so forth.'' Hence it is erident that marriages
in heaven are not Uke marriages on earth. Marriages in heaven
' Conceptions, births, nativities, and generations signify spiritual
conceptions, births, and natirities, which are those of good and truth,
or of love and faith, n. 613, 1145, 1155, 2020, 2584, 3860, 3868, 4070,
4668, 6239, 8042, 9326, (10197) ; and hence generation and nativity
signify regeneration and re-birth by faith and love, n. 5160, 6598,
9042, 9845. A mother signifies the church as to trath, and thus also
the trath of the church ; and a father the church as to good, and thus
also the good of the church, n. 2691, 2717, 3703, 6680, 8897. Sons
signify the affections of truth, and thus truths, n. 489, 591, 633, 2623,
3373, 4257, 8649, 9807. Daughters signify the affections of good,
and thus goods, n. 489, 490, 491, 2362, 3963, 6729, 6775, 6778, 9065.
A son-in-law signifies truth associated to the affection of good, n. 2389.
And a daughter-in-lavj signifies good associated to its truth, n. 4813.
201

382  384 HEAVEN AND HELL,
are spiritual, and should not be called nuptials, but conjunctions
of rainds originating in the marriage of good and of truth ; but
on earth they are nuptials, because they are not only of the
spirit but also of the flesh; and since there are no nuptials in
heaven, two married partners there are not caUed husband and
vrife, but each is caUed, — from the angeUc idea of the conjunc
tion of two rainds into one, — by a term which signifies that
which belongs to both mutually and reciprocally. From these
observations it may be known, how the Lord's words in Luke
XX. 35, 36, conceming nuptials, are to be understood.
383. The manner in which marriages are contracted in hea
ven, I have also been aUowed to see. Throughout aU heaven
they who are of simUar dispositions are in consociation, and
they are dissociated who are dissimilar ; and hence every society
of heaven consists of angels of simUar dispositions ; for they who
are aUke are drawn together, not of themselves, but from the
Lord. — See above, n. 41, 43, 44 and follovring numbers. — In
the same manner, conjugial partners, whose minds are capable
of being conjoiaed into one are drawn to each other from thefr
inraost souls at first sight ; and therefore they love each other,
see that they are conjugial partners, and enter into raarriage.
Hence it is that aU marriages in heaven are of the Lord alone.
They also celebrate a festival at every marriage, which is at
tended by a numerous company ; and these festirities differ in
different societies.
384. Angels regard marriages on earth as most holy, because
they are the seminaries of the human race, and, consequently,
of the angels of heaven. — It was shewn above in a distinct chap
ter, that heaven is frora the human race. — ^They regard them as
most holy, because also they are from a spiritual origin, namely,
from the raarriage of good and truth ; and because the Divine
of the Lord flows primarUy into conjugial love. On the other
hand, they regard adulteries as profane, because they are con
trary to conjugial love; for as in marriages the angels behold
the marriage of good and truth, which is heaven, so in adulte
ries they behold the marriage of the false and evU, which is hell.
When, therefore, they only hear adulteries raentioned, they
turn themselves away. This is the reason why heaven is closed
against nian when he commits adultery vrith deUght ; but when
heaven is closed against him, he no longer acknowledges a Dirine
Being, or anything belonging to the faith of the church." That
' Adulteries are profane, n. 9861, 10174. Heaven is closed against
adulterers, n. 2750, and they who have taken deUght in adulteries,
cannot enter therem, n. 539, 2733, 2747, 2748, 2749, 2751, 10175,
Adulterers are unmerciful, and without a reUgious principle, n. 824,
2747, 2748. The ideas of adulterers are filthy, n. 2747, 2748,
and in the other life they love filth, and are in filthy hells, n. 2755,
203

HEAVEN AND HELL. 384, 385
all who are in heU are in opposition to conjugial love, it has
been given me to perceive from the sphere thence exhaling,
which was like a perpetual endeavour to dissolve and riolate
marriages; and from this perception it was erident, that the
ruUng delight in hell is the deUght of adultery ; and that the
deUght of adultery is also the deUght of destroying the con
junction of good and truth, which conjunction makes heaven.
flence it foUows, that the delight of adultery is an infernal
deUght altogether opposed to the deUght of marriage, which is
a heavenly deUght.
385. There were certain spirits who, from habit acqufred in
the Ufe of the body, infested me vrith pecuUar cunning, by a
gentle and as it were undulatory influx, Uke that of weU-dis-
posed spirits ; but I perceived that there was craftiness and
similar e-vUs in them, which prompted them to ensnare and
deceive. At length I spoke vrith one of them, who, it was told
me, had been a general officer when he Uved ia the world ; and
, as I perceived that a lascirious tendency lurked in the ideas of
his thought, I conversed vrith him concerning maniage. I
spoke in spfritual language accompanied by representatives, by
which the sense iatended is fuUy expressed, and raany ideas are
conveyed in a moment, fle said that in the Ufe of the body he
raade light of adulteries ; but it was given rae to teU him, that
adulteries are heinous, although from the deUght vrith which
they captivate such as himself, and from the persuasion thence
inspired, they appear to be, not wicked, but aUowable ; that he
might be conrinced of this from the consideration, that mar
riages are the seminaries of the human race, and thence also of
the kingdom of heaven; that therefore they ought on no account
to be riolated, but to be accounted holy; that he ought to know,
since he was then in another life, and in a state of perception,
that conjugial love descends from the Lord through heaven, and
that from that love, as from a parent, is derived mutual love,
which is the strengthening bond of heaven; that adulterers,
when they only approach the heavenly societies, are made sen
sible of thefr own stench, and cast themselves headlong thence
towards heU ; that at least he might know, that to riolate mar
riages is contrary to the dirine laws, and contrary to the civU
laws of aU states, as well as to the genuine light of reason,
because contrary to all order both dirine and humaiU, not to
mention many other considerations : but he repUed, that he had
never thought of such things in the Ufe of the body, fle was
disposed to reason whether it were so, but he was told, that
truth does not admit of reasonings, because reasonings favour
5394, 5722. By adulteries, in the Word, are signified the adultera
tions of good ; and by whoredoms the perversions of truth, n. 2466,
2729, 3399, 4865, 8904, 10648.
203

385  387 HEAVEN AND HELL.
delights, and thus they favour evUs and falses ; that he ought
flrst to think of the things which had been said, because they
are truths, and that he should also think from that principle so
weU kno-wn in the world, — that no one ought to do to another
what he is not wilUng that another should do to him, — whether,
if any adulterer had seduced his vrife whom he loved, as every
man loves his vrife at the ffrst period of marriage, he himself
woiUd not have detested adulteries ; and whether, if he spoke
from anger excited by the outrage, he would not, as a man of
strong mind, have confirmed Imnself more than others in the
beUef of their criminaUty, and have condemned them even
to heU. 386. It has been shewn me in what manner the deUghts of
conjugial love advance towards heaven, and the deUghts of
adtdtery towards hell. The progression of the deUghts of con
jugial love towards heaven was effected by blessednesses and
happinesses continuaUy increasing in number, untU they became
innumerable and ineffable ; and the more interiorly they ad- •
vanced, the more innumerable and ineffable they became, untU
they reached the very blessednesses and happinesses of the in
most heaven, which is the heaven of innocence. AU this was
effected with the raost perfect fi-eedom ; for all freedom is from
love, and therefore the most perfect freedom is from conjugial
love, which is heavenly love itself; but the progression of adul
tery was towards heU, and by degrees to the lowest heU, where
there is nothing but what is dfreful and horrible. Such is the
lot which awaits adulterers after their life in the world, and by
adulterers are meant those who feel deUght in adulteries, and no
delight in marriages.

CONCERNING THE EMPLOYMENTS OF THE ANGELS IN HEAVEN.
387. It is impossible to enumerate or to describe specifi
caUy, the employments of heaven, because they are innumerable
and various according to the distinct offices of every society; but
something may be said in general concerning them. Every
society performs a pecuUar office, for as the societies are distinct
according to goods, — see above, n. 41, — they are distinct also
according to uses; since goods with all in the heavens are goods
in act, and goods in act are uses. Every one there performs
some use, for the Kingdom of the Lord is a kingdom of uses.'
' The Kingdom of the Lord is a kingdom of uses, n. 454, 696,
1103, 3645, 4054, 7038. To serve the Lord is to perform uses, n.
7038. AU in the other life must perform uses, n. 1103, even the
wicked and infernal : in what manner, n. 696. All derive their quality
204

HEAVEN AND HELL. 388  390
388. There are in heaven, as on earth, various administra
tions ; for there are ecclesiastical affairs, the affairs of civU life,
and domestic affafrs. That there are ecclesiastical affairs in
heaven, is plain from what was said above conceming dirine
worship, n. 221 to 227 ; affafrs which relate to ciril life, from
what was said concerning governments in heaven, n. 313 to 320;
and domestic affafrs, from what was said concerning the habita
tions and mansions of the angels, n. 183 to 190, and concerning
marriages in heaven, n. 366 to 386. flence it is erident, that
there are raany employraents and administrations in every hea
venly society.
389. All things in heaven are instituted according to Dirine
Order, which is every where guarded by the administrations of
angels; the vriser angels taking charge of those things which are
of general good or use, and the less vrise of such as relate to
particular goods or uses, and so forth. All are in subordination,
as uses themselves are subordinated in Dirine order ; and hence
the dignity attached to every employment is according to the
dignity of its use. No angel however arrogates the dignity to
himself, but ascribes aU dignity to the use; and since the use is
the good which he performs, and aU good is from the Lord,
therefore he ascribes aU dignity to the Lord, fle, therefore, who
thinks of honour as due to himself and thence to use, and not to
use and thence to himself, cannot perform any office in heaven ;
because he looks backward from the Lord, by regarding hiraself
in the ffrst place, and use in the second. When we speak of
use, the Lord also is meant, because, as just observed, use is
good, and good is from the Lord.
390. The nature and quality of subordinations in heaven
may be inferred frora these considerations, namely, that in pro
portion as any one loves, esteems, and honours use, he also
loves, esteems, and honours the person to whom that use is
adjoined ; and also that the person is loved, esteemed, and
honoured, in proportion as he does not ascribe the use to hira
self, but to the Lord; for in that proportion he is vrise, and the
uses which he performs are from a principle of good. Spfritual
love, esteem, and honour, are nothing but the love, esteem, and
honour of use in the person who performs it; and the honour of
the person is from the use, and not that of the use from the
person. He who looks at men from spiritual truth, regards
them in no other manner ; for he sees that one man is like ano
ther, whether he be in great dignity or in Uttle; that they differ
only in vrisdom, and that wisdom consists in loving use, and
thus in loring the good of our fellow citizen, of society, of our
from the uses whieh they perform, n. 4054, 6815 ; iUustrated, n. 7038.
Angelic blessedness consists in the goods of charity, and thus in per
forming uses, n. 454.
305

390, 391 HEAVEN AND HELL,
country and the church. In this also consists love tc the Lord,
because aU good, which is the good of use, is from the Lord.
Such also is love towards our neighbour, because our neighbour is
the good which is to be loved in a fellow-citizen, in society, in our
country, and in the church, and which also is to be done to them."
391. All the societies in the heavens are distinct according to
thefr uses, because they are distinct according to their goods, —
as was said above, at n. 41, and foUowing paragraphs, — and those
goods are goods in act, or goods of charity, which are uses
There are societies whose duties consist in taking care of in
fants; other societies whose employments are to instract and
educate them as they grow up; others which in like manner
instract and educate the young, who have acquired a good dis
position from education in the world, and who thence come into
heaven : others which teach the siraply good from the Christian
world, and lead them into the way to heaven; others which
perform the sarae office to the various Gentile nations ; others
which defend novitiate spfrits, or those who are newly arrived
from the world, fi'om the infestations of evU spirits ; some, also,
are attendant on those who are in the lower earth ; and some
are present vrith those who are in hell, to restrain them from
tormenting each other beyond the prescribed limits ; there are
also others who attend upon those who are being raised from the
dead. In general, angels of every society are sent to men, that
they may guard them, and withdraw them from evil affections
and consequent e-ril thoughts, and inspire them with good affec
tions, so far as they are wUling to receive them freely. By such
affections also they govern the deeds or works of men, remoring
e-ril intentions from them as far as possible. When angels are
attendant on man, they dweU, as it were, in his affections, and
are near to him, in proportion as he is in good derived from
traths ; but they are remote in proportion as his life is distant
from good."" AU these employments of the angels are functions
" To love our neighbour is not to love his person, but to love that
which appertains to him, and which constitutes him, n. 5025, 10336 ;
for they who love the person, and not that which appertains to the
man, and constitutes the man, love the evil and the good aUke, n.
3820 ; and they do good aUke to the evil and to the good, when yet to
do good to the eril is to do eril to the good, which is not to love our
neighbour, n. 3820, 6703, 8120. The judge who punishes the evU
that they may be amended, and to prevent the good being contaminated
and injured by them, loves his neighbour, n. 3820, 8120, 8121. Every
man and every society, our country and the church, and in a universal
sense the kingdom of the Lord, are our neighbour ; and to do good to
them from the love of good according to the quality of their state, ia to
love our neighbour. Their good therefore, which is to be consulted,
is our neighbour, n. 6818 to 6824, 8123,
" Concerning angels who attend on infants, and afterwards on boys
306

HEAVEN AND HELL. 391 — 393
performed fry the Lord through their instrumentality ; for the
angels perform them, not of themselves, but from the Lord ;
and hence it is that by angels, in the Word, in its internal sense,
are not meant angels, but something of the Lord ; and for the
same reason angels, in the Word, are caUed gods?
393. These employraents of angels are thefr general employ
ments, but every one has his own particular duty ; for every
general use is coraposed of innuraerable others, which are called
raediate, ministering, and subserrient uses : aU and each of which
are co-ordinated and sub-ordinated according to Dirine Order,
and, taken together, they constitute and perfect the general use,
which is the common good.
393. Ecclesiastical affairs in heaven are under the charge of
those who, when in the world, loved the Word, and ardently
enqufred into the traths which it contains, not for the sake of
honour or gain, but for the sake of the uses of Ufe, both for
themselves and others. These are in illustration and in the
Ught of vrisdom in heaven, according to their love and desfre of
use ; for they eome into that Ught in the heavens from the
Word, which is not natural there as in the world, but spiritual.
See above, n. 359. These perforra the office of preachers, and,
according to Divine Order, they are in superior places, who excel
others in vrisdom from iUustration ; but ciril affafrs are adrai
nistered by those who, whUe in the world, loved thefr country
and its comraon good more than their own private advantage,
and did what is just and right from the love of justice and rec
titude. Such raen possess capacity for adrainistering officer
in heaven in proportion as thefr love of rectitude prompts
thera to enquire into the laws of justice, and thus to becorae
inteUigent; and the offices which they administer conespond
exactly to the degree of thefr inteUigence; and their inteUigence
is equal to thefr love of use for the comraon good. Besides
these, there are so many offices and so many administrations in
heaven, and so many employments also, that it is impossible to
enumercte them on account of their multitude : those in the
world being comparatively few. AU angels, however numerous
they may be, feel delight in their work and labour derived from
successively, n. 2303. Man is raised from the deaa by angels ; from
experience, n. 168 to 189. Angels are sent to those who are in the
heUs, to prevent their tormenting each other beyond measure, n. 967.
Concerning the offices of angels towards men who come into the other
life, n. 2131. Spirits and angels are attendant on all men, and man is
led by them from the Lord, u. 60, 697, 2796, 2887, 2888, 5847 to 5866,
6976 to 5993, 6209. Angels have dominion over eril spirits, n. 1755.
y By angels, in the Word, is signified something dirine from the
Lord, n. 1925, 2821, 3039, 4085, 6280, 8192, and angels, in the
Word, are caUed gods, from thefr reception of divine truth and good
from the Lord, n. 4295, 4402, 8192, 8301.
307

393—395 HEAVEN AND HELL.
the love of use, and none from the love of self or gain ; nor is
any one influenced by the love of gain for the sake of his main
tenance, because aU the necessaries of life are given them freely ;
thefr habitations, thefr clothes, and thefr food. Hence it is
erident, that they who love themselves and the world more than
use, have no place in heaven ; for the love or affection of every
man remains vrith him after his Ufe in the world, nor is it extir
pated to eternity. — See above, n. 363.
394. Every one in heaven has his work according to cone
spondence, and that conespondence is not vrith the work itself,
but vrith the use of the work. — See above, n. 113, — and that
there is a correspondence of aU things, see n. 106. He in hea
ven, who is in an employment or work corresponding to his use,
is in a state of life exactly like that in -(rhich he was in the
world, — for what is spfritual and what is natural act as one by
correspondence, — but with this difference, that he is in more
interior deUght, because he is in spfritual Ufe, which is interior
life, and therefore more recipient of heavenly blessedness.

CONCERNING HEAVENLY JOT AND HAPPINESS.
395. The nature of heaven, and heavenly joy, is known to
scarcely any one at this day ; for those who have thought upon
the subject have conceived an idea so gross and general, that it
scarcely amounts to an idea. I have been enabled to know most
accurately from spfrits who have passed out of the world into the
other life what notion they entertained of heaven and heavenly
joy ; for, when left to themselves, they think in the same manner
as if they were in the world. It is not known what heavenly joy
is, because they who have thought about it have formed thefr
judgment from the external joys which are of the natural man,
and have known nothing of the internal or spiritual man,
and therefore nothing of his deUght and blessedness. If those
who are in spiritual or internal deUght, were to tell them the
trae nature of heavenly joy, they would not be able to compre
hend it ; because it would requfre ideas unknown to them, and
thus could not faU into their perception, and therefore it would
be amongst those things which the natural man rejects. Yet
every one may know, that when he leaves the external or
natural man, he comes into the internal or spiritual man, and
therefore, that heavenly deUght is internal and spiritual, not
external and natural ; and that since it is intemal and spiritual,
it is purer and more exquisite than natural delight, because it
affects the interiors of man, which are of his soul or spirit.
From these considerations alone every one may conclude, that
208

HEAVEN AND HELL. 395  398
his deUght in the other world vriU be of the sarae quaUty as the
deUght of bis spirit in this world ; and that the deUght of the
body, which is called the deUght of the flesh, is respectively not
heavenly. That which is in the spirit of man remains with him,
when he leaves the body, after death, for then he Uves a man-
spirit. 396. AU deUghts flow from love, for what a man loves, he feels
to be delightful, and there is no deUght from any other source ;
and hence it foUows, that such as the love is, such is the deUght.
The delights of the body or the flesh all flow from the love of
self and the love of the world, which are the origin of concu
piscences and thefr attendant pleasures ; but the delights of the
soul or spfrit aU flow from love to the Lord and love towards
the neighbour, wluch are the source of the affections of good
and truth, and of interior satisfactions. These loves with thefr
delights flow-in from the Lord, and from heaven, by an intemal
way, which is from above, and affect the interiors ; but the
former loves with their deUghts flow-in frora the flesh and from
the world by an external way, which is from beneath, and affect
the exteriors. In proportion, therefore, as those two loves of
heaven are received, and influence man, his interiors, which are
of the soul or spirit, are opened, and look from the world to
heaven ; but in proportion as those two loves of the world are
received and affect hira, the exteriors, which are of the body or
the flesh, are opened, and look frora heaven to the world. Since
loves flow-in and are received, thefr deUghts also flow-in vrith
them; the delights of heaveu into the interiors, and the deUghts
of the world into the exteriors, for, as just observed, aU deUght
springs from love.
397. Heaven is so fuU of deUghts, that, riewed ia itself, it
is nothing but delight and blessedness ; for the Dirine Good
proceeding from the Lord's Dirine Love raakes heaven both in
general and in particular vrith every angel; and the Dirine Love
consists in vriUing the salvation and the happiness of aU from
inmost principles and fuUy. flence it is, that whether we speak
of heaven or of heavenly joy, it is the same thing.
398. The delights of heaven are ineffable and innumerable,
but innumerable as they are, not one of them can be either known
or believed by him who is in the mere delight of the body or the
flesh ; because, as just observed, his interiors look from heaven
to the world, and thus backwards; for he who is wholly im
mersed in the delight of the body or the flesh, or, — what is the
same thing, — in the love of self and the world, feels no deUght
but in honour, in gain, and in the voluptuous pleasures of the
body and the senses ; but these so extinguish and suffocate in
terior delights, which are of heaven, as to destroy aU beUef in
their existence. Such men therefore would be exceedingly
astonished, if they were told that when the delights of honour
209 r

398, 399 HEAVEN AND HELL.
and gain are removed other deUghts remain ; and stUl more U
they were told, that the deUghts of heaven which succeed in the
place of those of honour and gain are innumerable, and of such
a nature, that the delights of the body and the flesh, which are
principaUy those of honour and gain, cannot be corapared with
thera. It is erident now, why the nature of heavenly joy is not
known. 399. flow great the deUght of heaven is, raay appear from
this cfrcurastance alone, that it is delightful to all in heaven to
communicate their delights and blessings to each other ; and
since all in heaven are of this character, it is plain how immense
is its deUght ; for, — as was shewn above, n. 268, — there is in
heaven coraraunication of all vrith each, and of each -with all.
Such coramunication flows forth from the two loves of heaven,
which, as was said, are love to the Lord and love towards the
neighbour ; and it is the nature of those loves to communicate
thefr delights, for love to the Lord is communicative, because
the Lord's love is the love of comraunlcating aU that fle has to
aU flis creatures, since fle wiUs the happiness of aU ; and a
simUar love is in each of those who love flim, beca\ise the Lord
is in them; and hence flows a mutual communication of deUghts
from each angel to aU, and frora aU to each. That love towards
the neighbour is of a similar quaUty, will be seen in what foUows;
and thus it is erident, that it is tke nature of tkose loves to com
municate tkeir delights ; but it is otherwise vrith the loves of self
and the world, for the love of self withdraws and takes away all
delight from others, and centres it in itself, because it vriUs well
to self alone ; and the love of the world desfres to possess the
neighbour's property as its own ; and thus it is the nature of
these loves to destroy tke deligkts of otkers. When they are
communicative, it is for the sake of themselves, and not for the
sake of others ; and therefore in respect to others they are not
comraunicative, but destructive, except so far as the deUghts of
others appertain to themselves, or are in themselves. It has
been frequently given rae to perceive by actual experience that
the loves of self and the world, when they have rule, are of such
a quaUty; for whenever spirits, who were principled in those
loves whUst they lived as raen in the world, approached rae, my
sense of delight receded and vanished ; and I have been told,
that if they approach any heavenly society, the deUght of
those who are in the society is dirainished, precisely according
to the degree of thefr presence ; and, what is wonderful, those
wicked spirits are then in their deUght. flence the quality of
the spfrits of such men when in the body has been clearly shevm,
because it is siraUar to what it is after separation from the body ;
namely, that they desfre or covet the delights or goods of others,
and that they are deUghted so far as they obtain them. The
loves of self and the world are therefore destructive of the joys
210

HEAVEN AND HELL, 399, 400
of heaven, and consequently they are altogether opposite to
heavenly loves, which are communicative.
400. It is, to be observed, that the deUght experienced by
those who are in the loves of self and the world, when they
approach any heaveiUy society, is the deUght of thefr concu
piscence, and is therefore entirely opposed to the delight of
heaven; for they come into the delight of their concupiscence
when they deprive or remove heavenly delight from those who
are in it ; but the case is othervrise when such deprivation and
removal are not effected, for then they cannot approach, because
in proportion as they advance, they are seized vrith agony and
pain ; and on that account they seldom venture to come near.
This also it has been given me to know by much experience,
from which I wUl relate some instances.
Spirits who come from the world iato the other life, desfre
aothing more earnestly than to be admitted into heaven. Almost
all request admittance, because they suppose that heaven con
sists only in being introduced and received; and in consequence
of this supposition and strong desfre, they are conveyed to some
society of the lowest heaven; but when they who are iu the love
of self and the world approach the first threshold of that heaven,
they begin to be so distressed and interiorly tormented, that
they feel heU in themselves rather than heaven ; and therefore
they cast themselves down headlong thence, and find rest only
when they come into heU among thefr Uke. It has also very
frequently happened, that such spirits desfred to know the nature
of heavenly joy, and when they heard that it is in the interiors
of the angels, they have vrished to have it communicated to
themselves ; and this also has been done, — for whatever a spfrit
desfres, who is not yet in heaven or in heU, is granted him, if it
conduce to any good purpose, — but when the coraraunication
was raade, they began to be torraented so intensely, that they
did not know in what posture to place their bodies through the
riolence of the pain. They thrust thefr heads dovm to thefr
feet, cast themselves to the earth, and writhed themselves into
folds in the manner of a serpent. Such was the effect which
heavenly deUght produced in those who were in deUghts derived
from the loves of self and the world ; because those loves are
entfrely opposed to heavenly loves, and when one opposite acts
upon another, such pain is produced, fleavenly deUght enters
by an internal way ; when, therefore, it is communicated to the
vricked, it flows thence into a contrary delight, and tvrists back
wards the interiors which are in that deUght, that is, turns them
in a dfrection contrary to thefr nature ; and hence arise such
tortures. The opposition of heavenly and infernal loves is a
consequence of thefr very nature, for, as said above, love to the
Lord and love towards the neighbour are vrilUng to coramunicate
aU they possess to others, and find thefr delight in such com-
211 p3

400 — 402 HEAVEN AND HELL.
munication , while the love of self and the love of the world
long to deprive others of aU that they have, and to appropriate
it to themselves, and are in thefr deUght so far as they succeed.
From these considerations it may also be known, why hell is
separated from heaven. AU who are in hell, when they Uved in
the world, were in the mere delights of the body and the flesh
derived from the love of seU and the world ; but aU who are in
heaven, when they Uved in the world, were in the delights of
the soul and the spirit derived from love to the Lord and their
neighbour. These loves being contraries, heaven and heU are so
utterly separated, that a spfrit who is in heU dares not raise the
crovm of his head or even put forth a finger out of it, since in
proportion as he attempts it he is tortured and torraented. This
also I have often seen.
401. The man who is in the loves of self and the world,
feels, so long as he lives in the body, a deUght derived from
those loves, and enjoys all the pleasures to which they give
birth ; but the raan who is in love to God and his neighbour,
does not feel, so long as he Uves in the body, a manifest dehght
arising from those loves, and from the good affections thence
derived; but only a blessedness almost imperceptible, because it
is stored up in his interiors, veUed by the exteriors which are of
the body, and rendered less sensible by worldly concerns. These
states are entirely ckanged after deatk. The deUghts of the love
of self and the world are then turned into painful and direful
sensations, which are called hell-fire ; and occasionaUy into
defiled and filthy objects, corresponding to those unclean plea
sures, which, — ^wonderful to relate, — are deUghtful to the vricked;
but the obscure deUght and almost imperceptible blessedness,
which appertained to those in the world who were in love to God
and thefr neighbour, are then turned into the deUght of heaven,
which is in every way perceptible and sensible ; for the blessed
ness which was stored up and concealed in thefr interiors, when
they Uved in the world, is then revealed and brought forth into
manifest sensation; because they are then in the spirit, and that
was the deUght of thefr spfrit.
402. AU the deUghts of heaven are conjoined with uses and
are inherent in them, because uses are the goods of love and
charity, in which the angels Uve ; and therefore every one has
deUghts of a quaUty corresponding vrith his uses, and of an
intensity corresponding with his affection for use. That aU the
deUghts of heaven are delights of uses, may be manifest from
comparison vrith the five senses of the body ; for to every sense
there is given a deUght according to its use. To the sight is
given itd peculiar deUght ; and to the hearing, smeU, taste, and
touch, thefr deUghts. The sight derives its delight fi-om the
beauties of colour and form ; the hearing from harmonious
sounds ; the smell from agreeable odours ; and the taste from
212

HEAVEN AND HELL. 402  404
savory riauds, and the uses which each sense respectively per
forms are known to those who study such things, and more fuUy
to those who are acquainted with thefr correspondences. The
sight has such deUght, on account of the use which it performs
to the understanding, which is the internal sight ; the hearing,
on account of its use, both to the understanding and the vriU as
the means of hearkening and attention ; the smeU, on account
of the use which it performs to the brain and also to the lungs ;
and the taste, on account of its use to the storaach and thence
to the whole body, by iaciting it to take nourishraent. Con
jugial deUght, which is a purer and more exquisite deUght of
touch, surpasses all the rest on account of its use, which is the
procreation of the human race, and thence of the angels of
heaven. These delights attend the senses by influx from heaven,
where every delight is of use and according to use.
403. Certain spirits, from an opinion conceived in the world,
beUeved that heavenly happiness consists in a Ufe of ease, and
in being served by others; but they were told that happiaess by
no raeans consists in raere rest from employment, because every
one would then desfre to take away the happiaess of others to
promote his own ; and since aU would have the sarae desfre,
none would be happy : that such a Ufe would not be active but
indolent, and that indolence makes life torpid : that vrithout
actirity there can be no happiness, and that cessation from em
ployment is only for the sake of recreation, that man may return
vrith new rigour to the actirity of his Ufe. It was afterwards
shewn by nuraerous eridences, that angeUc life consists in per-
forraing the goods of charity, which are uses, and that angels
find aU thefr happiness ia use, from use, and according to use.
They who entertained the idea that heavenly joy consists in a
life of indolence, and in breathing eternal delight vrithout em
ployment, were aUowed some experience of such a Ufe, in order
to make them ashamed ; and they perceived that it is most sor
rowful, and that — all joy being destroyed — they would after a
short time loathe and nauseate it.
404. Some spfrits who beUeved themselves better instructed
than others, declared that it was thefr beUef in the world, that
heavenly joy consists solely in praising and celebrating God, and
that such was the active life of heaven; but they were told, that
to praise and celebrate God is not properly an active life, and
that God has no need of praise and celebration ; but His vriU is
that aU should perform uses, and thus do the good works which
are caUed goods of charity. These spfrits, however, could not
conceive any idea of heavenly joy in performing the goods of
charity, but associated -with it the idea of serritude; nevertheless
the angels testified, that in the performance of such good works
there is the highest freedom, because it proceeds from interior
affection, and is conjoined with ineffable delight.
213

405, 406 HEAVEN AND HELL.
405, Almost aU who enter the other Ufe, suppose that every
one is in the same hell, or in the same heaven, when yet both in
heU and heaven there are infinite varieties and diversities. The
heU of one is never exactly like that of another, nor is the hea
ven of one the sarae as the heaven of another; and these differences
may be iUustrated by the varieties of form in man, spfrit, and
angel, of whom no two are exactly alike, even as to the face.
When I oiUy thought of two being exactly aUke or equal, the
angels expressed horror, and said that every whole {unum'] is
formed by the harmonious agreement of various parts, and de
rives its quaUty from that agreement : that, thus, every society
of heaven makes a one ; that all the societies of heaven coUec
tively make a one also ; and that this unity is from the Lord
alone by love." Uses in the heavens are also various and diverse.
The use of one angel is never exactly the same as that of ano
ther, and therefore the deUght of one angel is not exactly the
same as the delight of another ; but the delights of every one's
use are innumerable, and those innumerable delights are also
various ; and yet they are conjoined in such an order that they
mutuaUy regard each other. This mutual relation is Uke that of
the uses of every meraber, organ, and riscus in the body ; and
stiU more closely resembles the co-ordination of the uses of
every vessel and fibre in every meraber, organ, and riscus, where
aU and each are so consociated, that every one regards its ovm
good in another, and thus in aU, and aU reciprocaUy in each.
From this universal and indiridual relation they act as one.
406. I have occasionally conversed vrith spfrits who had re
cently come from the world, concerning the state of eternal life,
and remarked that it is of importance to know who ig the Lord
of the eternal kingdom, what is the nature of His governraent,
and what its forra; for as nothing is of greater raoraent to those
in the world who remove from one kingdom to another, than to
know the narae and character of the king, the nature of his
governraent, and many other particulars relating to his king
dom, it must be far raore important to know the nature of the
kingdom, in which they are to Uve to eternity. Be it known,
therefore, that the Lord is the king of heaven, and of the whole
universe, — -for fle who rules the one rales the other ; also, that
^ Every ONE consists of various things, and hence receives form
and quality and perfection according to the quality of their harmony
and agreement, n. 467, 3241, 8003. Variety is infinite, and in no
case is any one thing the same as another, n. 7236, 9002. A Uke
variety exists in heaven, n. 5744, 4005, 7236, 7833, 7836, 9002 ; and
hence aU the societies in the heavens, and every angel in every society,
are distinct from each other, because they are in various goods and
uses, n. 690, 3241, 3519, 3804, 3986, 4067, 4149, 4263, 7236, 7833,
7986. The dirine love of the Lord arranges aU into a heavenly form,
and conjoins them so that they are as one man, n. 457, 3986, 5598.
214

HEAVEN AND HELL, 406, 407
the kingdom into which spirits enter is the Lord's, and that the
laws of this kingdom are eternal truths, founded upon the pri
mary law, that its subjects should love the Lord above all things
and their neighbour as themselves. If, indeed, they are desirous
to be as the angels, they ought to love thefr neighbour better
than themselves. On hearing these things, the spirits above
mentioned were unable to make any reply, because in the life
of the body they had heard something of the kind, but had not
believed it. They wondered that there should be such love in
heaven, and that it could be possible for any one to love his
neighbour raore than hiraself; but they were inforraed that all
goods increase iraraensely in the other life, and that the Ufe of
raan, whUe he is in the body, is of such a nature that he cannot
advance farther than to love his neighbour as himself, because
he is in corporeal principles ; that when these are removed, the
love becomes purer, and at length angeUcal ; and that angelic love
is to love our neighbour more than ourselves. This is manifest
from the nature of angelic deUght, which consists in doing good
to others, while it is not delightful to angels to do good to them
selves, unless it be in order that the good they acquire may be
come another's. This in reaUty is to act for the sake of another,
and therefore this is to love the neighbour more than self. The
possible existence of such love was urged, from the conjugial love
of some persons in the world, who have preferred death rather
than suffer thefr conjugial partner to be injured ; frora the love
of parents towards thefr chUdren, in that a mother would rather
suffer hunger than see her infant in want of food ; from sincere
friendship which prompts one friend to expose himself to perils
for the sake of another; from ciril and pretended friendship,
which endeavours to emulate sincerity, and offers its best posses
sions to those for whom it professes good-wUl, and in words
prefers thefr interest to its own, though the disposition of the,
heart be othervrise; and lastly from the very nature of love,
which finds its joy in the serrice of others, not for its own sake
but for theirs. Nevertheless these things cannot be appre
hended by those who love themselves more than others, and
who, in the Ufe of the body, are greedy of gain ; and least of
aU by misers.
407. A certain spfrit who, in the life of the body, had been
a man of extraordinary power, retained his desire of ruling in
the other Ufe ; but he was told, that he was in another kingdom,
which is eternal ; that the authority which he had on earth was
expfred, and that in the world where he now was no one is
esteemed except according to the good and truth which are in
him, and according to the measure of the Lord's mercy, which
he receives by virtue of his Ufe in the world ; that this kingdom
is like those on earth, where men are esteemed for their wealth,
and for their favour with the prince, only that the wealth here
215

407  410 HEAVEN AND HELL.
is good and trutk, and favour vrith the prince is tke Lord's
mercy, which is dispensed to every man according to his life in
the world ; and that if he were desfrous to rule othervrise than
in subordination to the Lord, he was a rebel, because he was in
the kingdom of another sovereign. On hearing these things he
was ashamed.
408. I have conversed with spirits who supposed that heaven
and heavenly joy consists in becoming great; but they were
told, that in heaven he is greatest who is least, because he is
called least who has no power and wisdom from himself, and
desfres to have none except from the Lord ; that he who is least,
after this manner, has the greatest happiness, and since he has
the greatest happiness, he is the greatest, for he has all power
from the Lord, and excels all others in wisdom. What is to be
greatest, unless to be most happy? for to be most happy is
what the powerful seek by power, and the rich by riches. They
were further told, that heaven does not consist in desiring to
be least with a view to be the greatest, — for then the mind
reaUy burns to be the greatest,-— but in sincerely desiring the
good of others more than our own, and in serring them for the
sake of thefr happiness from pure love, without any selfish hope
of reward. 409. fleavenly joy, in its essence, cannot be described, be
cause it is in the iamost principles of the life of angels, and
thence in every particular of thefr thought and affection, and
thence in every particular of their speech and action. It is as
if thefr interiors were wide open and free to receive delight and
blessedness, which are diffused through every fibre, and thus
throughout the whole frame. The perception and sensation of
deUght and blessedness hence resulting exceed aU description ;
for that which commences in the inmost flows into every parti
cular derived from the inmost, and propagates itself vrith con
tinual augmentation towards the exteriors. When good spirits,
who are not as yet in that deUght, because not as yet taken up
into heaven, perceive it flowing frora an angel by the sphere of
his love, they are filled vrith such deUght, that they faU as it
were into a deUcious swoon. This has often occurred to those
who desfred to know the nature of heavenly joy.
410. Certain spirits who were desfrous to know the nature
of heavenly joy, were allowed to perceive it to such a degree
that they could bear it no longer ; nevertheless it was not an
gelic joy which they perceived, but a joy scarcely amounting to
the least degree of angelic joy, and this was proved by its
actual communication to rae, when I perceived that it was so
sUght as almost to border upon coldness, although they called it
most celestial, because it was thefr inmost joy. Hence it ap
pears not only that there are degrees of the joys of heaven, but
also that the inmost joy of one degree scarcely approaches the

HEAVEN AND HELL. 410  413
last or middle joy of another; and further, that when any one
receives the iamost of his own joy, he is in his own heavenly
joy, and cannot endure a more interior joy, because it would be
painful to him.
411. Certain spfrits, not of an eril character, feU into a state
of repose Uke sleep, and were thus translated into heaven, as to
the interiors of the mind ; for spirits, before their interiors are
opened, may be translated into heaven, and instructed con
cerning the happiness of its inhabitants; and I saw them in this
state of repose for about half an hour, after which they relapsed
into thefr exteriors in which they were before, but still retaining
the recoUection of what they had seen. They said that they had
been amongst angels in heaven, and seen and perceived amaz
ing objects, aU shining as vrith gold, silver, and precious stones,
admirable in form and of astonishing variety; that the angels
were not so much delighted with the external things theraselves,
as vrith those which they represented, which were divine, ineffa
ble, and of infinite wisdom, and that these were a source of joy
to them ; not to mention innuraerable other things, of which
not the ten thousandth part could be expressed in human lan
guage, or faU into ideas which partake in any degree of mate
riaUty. 413. Nearly aU who enter the other life, are ignorant of the
nature of heavenly blessedness and felicity, because they do not
know the nature of internal joy, but form their idea of it from
corporeal and worldly gladness and joy; and what they are
ignorant of they account as nothing, when yet corporeal and
worldly joys are comparatively worthless. In order that the
weU-disposed, who do not know what heavenly joy is, may
know and understand its nature, they are first conveyed to
paradisiacal scenes which exceed aU iraagination ; and they sup
pose that they are now admitted into the heavenly paradise; bu'
they are taught that this is not true heavenly happiness, and it
is next given them to experience interior states of joy which
penetrate thefr inmost principles. Afterwards they are let into
a state of peace as to their inmost principles, when they confess,
that nothing like it can be either expressed or conceived ; and
finally, they are let into a state of innocence as to thefr inmost
sense, and thence it is given them to know the true quality of
spiritual and celestial good.
4] 3. In order that I might know the nature of heaven and
the quaUty of heavenly joy, it has been granted me by the Lord
frequently, and for a long tirae together, to perceive the deUghts
of heavenly joys. Since, therefore, I have had liring experience
of them, I know thefr quaUty, but stUl I cannot describe them :
a few observations, however, may convey sorae idea of them.
Heavenly joy is an affection of innumerable deUghts and joys,
which, taken together, compose a certain state or affection, in
317

413, 41-1 HEAVEN AND HELL.
which are contained the harmonies of innumerable affections.
These were not perceived distinctly, but obscurely, because the
perception was of a most general order ; but still it was giveu
me to perceive, that things innumerable were contained in that
affection, and that the order in which they were ananged could
not possibly be described, because they flow from the order ofbea
ven. The same order prevaUs in the most minute particulars of
the affection, which are presented to the mind and perceived in
the aggregate only as one general state, according to the capacity
of their subject. In a word, infinite things arranged in most per
fect order are contained in every whole, or comraon state ; and
not one of them but lives, and affects the rest from the inmost,
for thence all heavenly joys proceed. I perceived also, that the
joy and deUght came as from the heart, diffusing themselves
vrith the greatest softness through aU the inmost fibres, and
thence into the collections of fibres, with such an inmost sense
of gratification, that every fibre seemed to be nothing but joy
and deUght, and all the perceptive and sensitive powers seemed
alive vrith happiness. The joy of bodUy pleasures, compared
vrith these joys, is like a gross and pungent clot of matter com
pared with a pure and most gentle aura ; and I perceived that
wkeni wisked to transfer all my deligkt to another, a new delight
fiowed in, more interior and fall than the former, and that its
volume was proportionate to the intensity of my desire. This, also,
was perceived to be frora the Lord.
414. They who are in heaven are continually advancing to
the spring-tirae of life, and the raore thousands of years they
Uve, the more delightful and happy is the spring to which they
attain ; and this progression goes on to eternity, vrith an
increase according to the progressions and degrees of their love,
charity, and faith. Women who have died old and wom out
vrith age, but who had lived in faith in the Lord, in charity
towards their neighbour, and in happy conjugial love vrith a
husband, after a succession of years come more and more into
the flower of youth, and into a beauty which exceeds all the
conceptions of beauty which can be formed from that which the
eye has seen. Goodness and charity mould the form into their
own image, and cause the delight and beauty of charity to shine
forth from every part of the face, so that they are the very forms
of charity. Sorae who have beheld them have been overwhelmed
with astonishment. The form of charity, which is seen to the
Ufe in heaven, is produced by charity itself, and is the repre
sentation of its cause so perfectly, that the whole angel, and
especiaUy the face, is as it were charity openly visible and per
ceptible. When this form is looked upon, it appears ineffably
beautiful, and affects with charity the very inmost Ufe of the
mind. In a word, to grow old in keaven is to grow young. They
who live in love to the Lord, and in charity towards thefr neigh-
218

HEAVEN AND HELL. 414  416
hour, becorae snch forms, or such beauties, in the other Ufe.
All angels are such forms, with innumerable variety ; and of
these heaven consists.

CONCERNING THE IMMENSITY OF HEAVEN,
415. That the Lord's heaven is immense, is evident from
many things which have been said in the preceding chapters,
and especiaUy frora this, that heaven is from the human race, —
see above, n. 311 to 317, — not from those only who are born
within the church, but also from those who are born out of the
church, — n. 318 to 328, — and thus from aU who have lived in
good since the first creation of the earth. How vast the ratdti-
tude who inhabit this universal terrestrial globe, may be con
cluded by every one, who has any knowledge of the quarters,
regions, and Idngdoms of the earth ; for by calculation it ap
pears, that many thousands of raen die every day, and some
myriads or millions every year. This commenced from the ear
Uest times, thousands of years ago, and yet aU the dead have
entered the other world, which is called the spfritual world, and
stUl enter it daily ; but how many have becorae angels of hea
ven, and how many become such now, it is impossible to say. I
have been told, that in ancient tiraes they were very numerous,
because at that time men thought more interiorly and more
spirituaUy, and were thence in heavenly affection ; but that in
succeeding ages they became less numerous, because man
became raore external, and began to think raore naturaUy, and
thence to be in earthly affection. From these considerations
alone it is erident, that the heaven which is forraed solely from
the inhabitants of this earth is of great magnitude.
416. That the heaven of the Lord is immense, follows also
from this single consideration that aU Uttle chUdren, whether
they are bom within the church or out of it, are adopted by the
Lord, and become angels : for these alone amount to a fourth
or fifth part of the whole human race on earth. That every
infant, wheresoever born, — whether in the church or out of it ;
whether of pious parents or of wicked parents, — is received by
the Lord when he dies, educated in heaven, taught acccording
to Divine Order, imbued with affections of good, and by thera
with the knowledges of truth, and that afterwards, — as he is
perfected in inteUigence and vrisdora, — he is introduced into
heaven, and becoraes an angel, may be seen above, n. 329 to
345. flence therefore it may be concluded what a vast multi
tude of the angels of heaven have sprung from this source alone
since the first creation of the world.
219

417 HEAVEN AND HELL.
417. The immensity of the Lord's heaven is further manifest
from this consideration, that all the planets which are risible to
the eye in our solar system are earths ; and that, besides these,
there are innumerable others in the universe, aU fuU of inhabi
tants. These have been specifically treated of in a small work
entitled. On the Earths in the Universe, from which the
foUovring passage is extracted : " That there are many earths
inhabited by raen, who become spfrits and angels after death,
is weU knowu iu the other Ufe; for, there, every oue v^ho de
sfres it from the love of truth, and thence of use, is aUowed to
converse vrith spirits from other earths ; and thus to be assured
of the existence of a pluraUty of worlds, and to be instructed
that tke human race inhabits not one, but innumerable worlds.
I have conversed on this subject with spirits from our earth,
and observed, that any intelligent person may know, from many
things with which he is acquainted, that there are numerous
earths inhabited by raen ; and that reason itself suggests, that
iramense bodies like the planets, sorae of which exceed our
earth in magnitude, are not empty masses, created merely to
circulate round the sun, and to shed their scanty Ught upon a
single world, but that thefr use must be of a far higher order.
fle who believes, as every one ought to believe, that the Divine
Being created the universe for no other end than for the exist
ence of the human race, and thence of heaven, — ^for the human
race is the seminary of heaven, — ^must necessarUy beUeve, that
wheresoever there is an eartk tkere are men. That the planets,
which are risible to us, — because vrithin the limits of our solar
system, — are earths, is manifest, because they are composed of
earthy matter; — for they reflect the sun's Ught, and when riewed
through telescopes, do not appear like stars glowing vrith flame,
but Uke earths variegated with Ughts and shadows ; — and also
because they are carried round the sun like our earth, travel
through the zodiac, and hence have years, and the seasons of
the year, spring, summer, autumn, and winter; and further,
they revolve round thefr own axis, like our earth, and therefore
have days, and the times of the day, morning, mid-day, evening,
and night. Some of them also have raoons, caUed satelUtes,
which revolve around thera in stated times, Uke the moon around
our earth ; and the planet Saturn, on account of his great dis
tance from the sun, is encorapassed also by a great lurainous
belt, which gives ranch, though reflected, light to that earth.
What person acquainted vrith these circumstances, can ration-
aUy suppose that the planets are empty bodies ? Moreover I
have conversed vrith spfrits on the credibiUty that there are more
earths in the universe than one, because the starry heaven is so
immense, and the stars of various magnitudes innumerable,
whUe each of them in its place, or in its system, is a sun, re
sembling ours. Whoever rightly coasiders this, must conclude,
220

HEAVEN AND HELL. 417 418
that such an immense apparatus is a raeans to an end, and that
that end must be the final end of creation ; but the final end
of creation is the existence of a heavenly kingdom, in which
the Divine Being may dweU with angels and men ; for the risible
universe — or the sky above us bright vrith so many stars, which
are so many suns — is only a medium for the existence of earths
inhabited by men,frora whom a heavenly kingdom may be forraed;
and hence a rational man must be conrinced, that so immense a
means, created for so great an end, was not made for the human
race of one earth only. What would this be in regard to the
Divine Being, who is infinite, and to whora thousands, yea,
myriads of earths, all fuU of inhabitants, would be as a very
Uttle thing ? There are spirits, whose only study it is to acqufre
knowledges, because they are deUghted vrith knowledges alone ;
and on this account they are aUowed to wander about, and even
to pass out of this solar system into the systems of other suns.
These spfrits have informed me, that there are earths inhabited
by men not only in this solar system, but also beyond it, in the
starry heaven, and that they are immensely numerous. These
spirits are from the planet Mercury. It has been calculated,*
that if there were a miUion of earths in the universe, and three
hundred raUUons of men on every earth, and if two hundred
generations succeeded each other in six thousand years, and a
space of three cubic eUs were allowed to every man or spfrit,
the total number would not fiU the space of this earth, and
indeed would occupy Uttle more than the space occupied by a
sateUite of one of the planets. This would be a portion of the
universe so smaU as to be alraost inrisible, for a satellite is scarcely
risible to the naked eye ; but what is this for the Creator of the
universe, to whom the whole, though fiUed, would seera insuffi
cient, because fle is inflnite ? I have conversed vrith angels on
this subject, and they said, that they entertain a simUar idea
conceming the fewness of the huraan race in respect to the infl-
nity of the Creator ; but that nevertheless they do not think
from spaces, but from states ; and that, according to thefr idea,
earths to the amount of as many myriads as the thought is
capable of concei-ring, would stUl be absolutely nothing in re
spect to the Lord." Concerning the earths in the uiUverse,
vrith thefr inhabitants, and the spfrits and angels who corae frora
them, the above-mentioned Uttle work raay be consulted. The
contents of it were revealed to me, in order that it may be known,
that the Lord's heaven is immense ; that it is wholly frora the
human race, and that our Lord is every where acknowledged
as the God of heaven and earth.
, 418. It is further erident that the heaven of the Lord is
immense, because in the whole complex it resembles one man,
and actuaUy corresponds to every particiUar part of man, and
this correspondence can never be completely filled up ; for it is
221

418—420 HEAVEN AND HELL.
not only a correspondence with every member, organ, and viscus
of the body in general, but also, particularly and indiriduaUy,
vrith aU and each of the minute viscera and organs which are
within them, yea, vrith every single vessel and every single fibre ;
and not vrith these only, but also vrith the organic substances
which interiorly receive the influx of heaven, and are the imme
diate sources of interior actirities subserrient to the operations
of the mind ; s'.nce whatever exists interiorly in man, exists in
forms, which are substances, and what does not exist in sub
stances as its subjects is nothing. There is a correspondence of
all these things with heaven, as raay be seen in the chapter on
the correspondence of aU things of heaven with aU things of man,
u. 87 to 103; and this correspondence can never be filled up;
for heaven becoraes more perfect in proportion to the number
of angelic societies which correspond to one member ; and this
is the law of heavenly perfection, because all regard one end,
and look to that end unanimously. The universal end in keaven
is the common good, and when that prevaUs, every individual
derives good from the common good, and the common good is
enlarged by the conflux of indiridual goods, whUe the Lord is
the cause of aU ; for fle turns aU in heaven to flimself, — see
above, n. 133, — and thus makes them to be one in flimself.
That the unanimity and concord of raany, especially when de
rived from such an origin, and combined in such a bond, must
produce perfection, wUl be erident to every one who thinks from
enUghtened reason.
419. It has been granted me to behold the extent of heaven
which is inhabited, and also that which is not inhabited, and I
saw that the extent of heaven not inhabited is so vast, that
myriads of earths as thickly peopled as ours could not fUl it to
aU eternity. On this subject, also, see the smaU work On the
Earths in the Universe, n. 168.
420. That heaven is not immense, but of Umited extent, is
an opinion derived from certain passages of the Word under
stood according to the sense of the letter; as from those in
which it is said, that none are received into heaven but the poor;
that none but tke elect can be accepted; that only those who
are vrithin the church can be admitted, and not those who are
out of it ; that it is for those only for whora the Lord intercedes ;
that it wUl be closed when it is flUed, and that the time of its
fulness is predetermined : but they who entertain such notions,
are not aware that heaven never vriU be closed ; that there is no
tirae predetermined when it wUl be shut up, nor any definite num
ber to be admitted; that they are caUtd the elect who are in the
life of good and truth ;" that they are eaUed tke poor who are
" They are the elect who are in the life of good and trath, n, 3755,
3900 ; for there is no election and reception into heaven from mere mercv,
222

HEAVEN AND HELL. 420
not in the knowledges of good and truth, but who still desire
them, and that, consequently, they are also caUed tke kungry}
They who conceive that heaven is of small extent, in conse
quence of not understanding the Word, suppose that it is in
one place, where there is a general asserably of aU, when yet
heaven consists of innuraerable societies, [see above, n. 41 to
50.] They also iraagine, that heaven is granted to every one
by unconditional raercy, and thus that all depends upon admis
sion and receptioTA by mere favour. They do not understand
that the Lord, cf His mercy, leads every one who receives flim ;
that they receive flim who live according to the laws of Divine
Order, which are the precepts of love and faith ; and that to
be thus led by the Lord, from infancy to the end of Ufe in the
world, anc] afterwards to eternity, is what is raeant by mercy.
Be it known, therefore, that every man is born for keaven ; that
he is received into heaven who receives heaven in himself during
his life in the world, and that he is excluded who does not
receive it.
as is generally understood, but according to life, n. 5067, 5058. The
Lord's mercy is not immediate, but mediate, and is shewn to those
who live according to His commandments ; for, from a principle of
mercy. He leads them continually in the world, and afterwards to
eternity, n. 8700, 10659.
' By the poor, in the Word, are meant those who are spirituaUy
poor, that is, who are in ignorance of truth, but stiU desire to be in
structed, n. 9209, 9253, 10227 ; and they are said to hunger and thirst,
to denote their desire of the knowledges of good and truth, by which
introduction into the church and heaven is obtained, n. 4958, 10227.

223

421 — 4.23 HEAVEN AND HELL.

OF THE
WORLD OF SPIRITS,
AND OF
THE STATE OF MAN AFTER DEATH.

WHAT THE WORLD OF SPIRITS IS.
421. The world of spirits is neither heaven nor heU, but aia
intermediate place or state between both, into which man
enters immediately after death; and then, after a certain period,
the duration of which is determined by the quaUty of his life in
the world, he is either elevated into heaven, or cast into heU.
422. The world of spirits is an intermediate place between
heaven and hell, and also an intermediate state of man's Ufe after
death. That it is an intermediate place, was made erident to me,
because the heUs are beneath it, and the heavens above it ; and
that it is an intermediate state, because so long as man is there,
he is neither in heaven nor in heU. The state of heaven in man
is the conjunction of good and truth, and the state of heU in
man is the conjunction of e-vU and the false. When good is
conjoined to truth in a spirit, he enters into heaven, because,
as just observed, the conjunction of good and truth is heaven
vrithin him; but when eril is conjoined with the false in a spfrit,
he is cast into heU, because that conjunction is heU vrithin him;
and these conjunctions are effected in the world of spfrits, be
cause man is then in an intermediate state. It is the same
thing whether we speak of the conjunction of the understanding
and the wUl, or of the conjunction of truth and good.
423. Something shall now be said conceming the conjunc
tion of the understanding and the vriU, and its Ukeness to the
conjunction of truth and good, since that conjunction is effected
in the world of spirits. Man possesses understanding and vriU :
the understanding is the recipient of truths, and is formed from
them, and the wUl is the recipient of goods, and is forraed from
them. flence therefore, whatever a man understands and
thence thinks, he caUs true ; and whatever he vrills and thence
224

HEAVEN AND HELL. 423  425
thinks, he calls good. Man is capable of thinking from the
understanding, and thence of perceiring what is true and good;
but he does not think from the wUl, unless he wiUs and does
what the understanding approves. When he thus wills and acts,
truth is both in the understanding and the wUl, and is, conse
quently, in the raan ; for the understanding alone does not con
stitute the raan, nor the vriU alone, but the understanding and
the vrill together ; and therefore that which is in both the vrill
and the "understanding, is in the raan, and is appropriated to
him. What is in the understanding only, is indeed with raan,
but is not in him ; for it is only a thing of memory, and of
science in the raeraory, of which he can think when he is not in
himself, but out 0/ himself vrith others. It is thus a thing of
which he can speak and reason, and according to which, also,
he can assume a feigned affection and manner.
424. Man has the capacity of thinking from the under
standing and not at the sarae time from the vriU, in order that
he may be capable of being reforraed ; for raan is reformed by
traths, and traths, as just observed, belong to the understanding.
Man is bom into every eril as to the wUl, and hence, of himself,
he wiUs good to no one but himself alone ; and he who desfres
his own good alone, is gratified vrith the misfortunes of others,
especially if they tend to his own advantage ; for he desires to
appropriate to himself the goods of aU others, whether they
consist of honours or riches, and he is delighted, in proportion
as he succeeds ; and in order that this state of the vriU may be
amended and reformed, raan is gifted with the capacity of
understanding truths, and of subduing by them the eril affec
tions which spring from the wiU. flence it is, that man is
capable of thinking truths from the understanding, and also of
speaking them, and doing them ; but stiU he cannot think truths
from the will, until he is of such a quality as to wUl and do
them from himself, that is, from the heart. When man is of
such a quality, that which he thinks from the understanding
makes one vrith his faith ; and that which he thinks from the
vnil makes one vrith his love ; and therefore faith and love, like
understanding and wUl, are conjoined in him.
425. In proportion therefore as the truths of the under
standing are conjoiaed to the goods of the vrill, that is, in pro
portion as man wiUs truths and thence does thera, he has
heaven in himself, for, as was said above, the conjunction of
good and truth is heaven ; but in proportion as the falses of the
understanding are conjoined to the erils of the vriU, man has
hell in hiraself, because the conjunction of the false and eril is
heU ; and in proportion as the truths of the understanding are
not conjoined to the goods of the vriU, man is in a middle state.
Almost every man at this day is ia such a state, that he is ac
quainted vrith truths, and also thinks truths from knowledges
225 Q

425  427 HEAVEN AND HELL.
and understanding ; while he does many of them, or few, ol-
none; and even whUe he acts against them from the love of eril
and the false faith thence derived. In order therefore that he
may be a subject either of heaven or heU, he is first brought
after death into the world of spirits, and in that world the con
junction of good and truth is effected in those who are to be
elevated into heaven, and the conjunction of evU and the false
in those who are to be cast into heU ; for no one, either in hea
ven or in heU, is aUowed to have a dirided mind, understanding
one thing and wiUing another, but what he wills ke must under
stand, and wkat he understands he must will ; and therefore he
who wiUs good in heaven must understand truth, and he who
vriUs eril in hell must understand falses. On this account also
falses are removed from the good in the world of spirits, and
truths are given them which agree and harmonize vrith their
good; but truths are removed from the eril, and falses are
given thera which agree and harmonize vrith thefr eril. From
these considerations the nature of the world of spfrits vriU be
easUy apprehended.
426. The spirits in the world of spirits are immensely nu
merous, because that world is the general assembly of aU im
mediately after thefr resurrection, and aU are examined there
and prepared for their final abode ; but the duration of their
sojourn in that world is not in all cases the same. Some only
enter it, and are immediately taken up into heaven, or cast
down into heU ; sorae reraain there a few weeks, and others
several years, but none remain more than thfrty years. These
varieties are caused by the correspondence or non-correspond
ence of the interiors and exteriors appertaining to man ; but in
what manner he is led in that world from one state into ano
ther, and thus prepared for his final state, vriU be explained in
the foUovring chapter.
427. As soon as men enter the world of spirits after their
decease, they are accurately distinguished into classes by the
Lord. The eril are immediately bound to the infernal society
in which they were, as to their ruling love, while in the world,
and the good are immediately bound to the heavenly society in
which they were when in the world as to love, charity, and
faith ; but although they are thus distinguished, they who have
been friends and acquaintances in the Ufe of the body, meet and
converse together in the world of spirits, when they desfre it,
especiaUy vrives aud husbands, and brothers and sisters. I have
seen a father conversing with six sons whom he recognized, and
many others conversing vrith their relations and friends ; but
as their characters were dissimUar in consequence of thefr life in
the world, after a short time they separated. They who pass
from the world of spfrits into heaven or heU, know each other no
more, and .sfe each other no more, unless they are of similar
226

HEAVEN AND HELL. 437  430
disposition from simUar loves. They see each other in the
world of spirits, and not in heaven or heU, because they who are
in the world of spirits are brought into states simUar to those
which they had experienced in the life of the body, being led
from one into another ; but afterwards aU are brought into a
permanent state similar to that of thefr nUing love, and then
one knows another only from similitude of love ; for, — as was
shewn above, n. 41 to 50, — similitude conjoins, and dissimiUtude
disjoins. 428. Since the world of spirits is an intermediate state with
raan between heaven and heU, it is also an intermediate place :
beneath are the heUs, and above are the heavens. All the heUs
are closed towards that world, except that there are openings
through holes and clefts like those of rocks, and through vride
chasms ; but aU these are guarded, to prevent any one coming
out except by permission, and this is granted on certain urgent
occ5.sions, of which we shall speak presently, fleaven also is
securely defended on aU sides, nor is there entrance to any
heavenly society, except by a narrow way, which is guarded.
These outlets and entrances are what are caUed in the Word
the gates and doors of hell and of heaven.
429. The world of spirits appears like an undulating valley
between mountains and rocks. The gates and doors of the hea
venly societies are not risible except to those who are prepared
for heaven ; nor can they be found by any others. There is one
entrance from the world of spirits to every society, and beyond
the entrance there is one way, which in its ascent branches into
several. The gates and doors of heU are also hidden, except to
those who are about to enter them ; but to such they are opened,
and when they are opened, there appear dusky and as it were
sooty caverns, tending obUquely downwards to the deep, where
again there are several doors. Through these caverns exhale
nauseous and foetid stenches, which good spfrits shun, because
they hold them in aversion, but which e-vU spirits relish, because
they are delightful to them ; for as every one in the world is
deUghted vrith his own eril, so after death he is deUghted vrith
the stench to which his eril corresponds ; and the wicked may
be compared in this respect vrith rapacious bfrds and beasts,
such as ravens, wolves, and swine, which fly or ran to carrion
or dunghiUs when they scent their stench. I once heard a cer
tain spfrit utter a loud cry, as if seized vrith inward torture, on
being struck vrith the fragrant effluria of heaven ; and after
wards I saw him tranquU and glad from the effluria arising
frora hell.
430. There are two gates also in every raan, one of which
opens towards hell, and the other towards heaven. The one is
opened by erils and falses proceeding from heU, and the other
by goods and truths proceeding from heaven. The gate towards.
227 Q 2

430  433 HEAVEN AND HELL.
hell is open in those who are in eril and thence in the false,
whUe only a few rays of Ught from heaven flow-in through clefts
above, and enable them to think, to reason, and to speak ; but
the gate towards heaven is open in those who are in good and
thence in truth ; for there are two ways which lead to raan's
rational raind ; a superior or internal way, by which good and
trath enter from the Lord ; and an inferior or external way, by
which e-ril and the false enter from hell. The rational mind it
self is in the centre towards which these two ways converge,
and therefore in proportion as light from heaven is admitted,
man is rational, but in proportion as that light is not admitted,
he is not rational, how much soever he may appear to himself
to be so. These observations are raade, that the nature and
quaUty of man's correspondence with heaven and vrith hell may
be understood, flis rational mind, during the time of its for
mation, corresponds to the world of spirits : whatever is above
that mind corresponds to heaven, and whatever is beneath it
corresponds to hell. The mental principles which are above the
rational mind are opened, and those which are beneath it are
closed against the influx of eril and the false, with those who
are being prepared for heaven ; but the inferior principles are
opened, and the superior are closed, against the iaflux of good
ness and truth, vrith those who are being prepared for heU.
flence the latter cannot look othervrise than beneath thera, that
is, towards heU ; and the forraer cannot look otherwise than above
them, that is, towards heaven. To look above themselves is to
look to the Lord, because fle is the common centre, towards
which the aspect of every thing in heaven is directed ; but to
look beneath themselves is to look backwards from the Lord to
the opposite centre, towards which all hell converges, and which
every thing in heU regards, — see above, n. 133 and 134.
431. Wherever spfrits are mentioned in the preceding pages,
they who are in the world of spfrits are meant, and angels mean
those who are in heaven.

THAT EVERY MAN IS A SPIRIT AS TO HIS INTERIORS.
433. Every one who weighs the subject aright must con
clude that the body does not think, because it is material, but
the soul, because it is spfritual. The soul of man, on the im
mortality of which so rauch has been written, is his spirit, for
this is altogether immortal. It is the spirit which thinks in the
body, because it is spfritual, and that which is spiritual receives
what is spfritual. and Uves in a spiritual manner ; ^ut to Uve in
228

heaven and hell. 432 — 434
a spiritual manner is to think and to wiU. AU the rational life,
therefore, vvhich appears in the body, belongs to the spfrit, and
nothing of it to the body ; for the body, as was said above, is
material, and materiality — which is proper to the body — is added,
and almost as it were adjoined, to the spirit, in order that the
spfrit of man may Uve and perform uses in the natural world ;
because aU things in this world are material, and in themselves
void of life. Now since what is material does not live, but only
what is spiritual, it is manifest, that whatever Uves in man is
his spirit, and that the body only serves it as an instrument
subserves a living moring force. It is said, indeed, of an instru
ment that it acts, moves, or strikes, but to beUeve that these
are acts of the instrument, and not of him who uses it, is a
faUacy. 433. Since every thing which Uves in the body, and which
acts and feels from a principle of life, is of the spfrit alone, and
not of the body, it foUows that the spirit is the real man ; or,
what is the sarae thing, that raan, riewed in hiraself, is a spirit,
and that his spirit is in a huraan form ; for whatever is Uring
and sensitive in man is of his spirit, and from the head to the
sole of the foot all is Uving and sensitive, flence, therefore,
when the body is separated from the spirit, which is caUed dying,
the man stUl remains, and lives. I have heard from heaven,
that some of the dead, before they are resuscitated, think even
in the cold body whilst lying on the bier, nor do they know any
other but that they stUl Uve, except that they cannot move a
single material particle of the body.
434. Man cannot think and wUl unless there be a subject,
which is a substance, from which and in which he may think
and vriU ; for whatever is supposed to exist without a substantial
subject is nothing. This is erident, because man cannot see vrith
out an organ which is the subject of his sight, nor hear vrithout
an organ which is the subject of his hearing ; for sight and
hearing neither exist nor can exist, vrithout the eye and the
ear ; nor can thought, which is intemal sight, nor apprehension,
which is internal hearing, unless in and from substantial sub
jects, which are organic forms, flence it is raanlfest, that the
spfrit of man is in a form as weU as his body, and that the form
of the spirit is the human form, vrith sensories and senses as
perfect when separated from the body as when in the body ;
and that the aU of the Ufe of the eye, and the aU of the Ufe of
the ear, in a word, the all of the sensitive Ufe which man pos
sesses, is not of his body, but of his spirit in those sensories,
and in their most minute particulars. Spirits, therefore, see,
hear, and feel, Uke men, but, after separation from the body,
not in the natural world, but in the spfritual. The natural sen
sation which the spirit had when it was in the body, was by the
material principle with which it was connected ; but even then
229

434, 435 HEAVEN and hell.
it had spiritual sensation at the same time, by thinking and
vriUing, 435. These observations are made in order that the rata'onal
man may be convinced, that man, riewed in himself, is a spirit,
and that the corporeal frame which is annexed to him, for the
sake of performing functions in the natm-al and raaterial world,
is not the man, but only an instrument for the use of his spfrit.
Nevertheless confirmations from experience are preferable, be
cause raany are not able to coraprehend the deductions of reason,
and because they who have conflrmed theraselves in the contrary
opinion, tum rational conclusions into matters of doubt by rea
sonings derived from the faUacies of the senses. Such men are
wont to think, that beasts Uve and have sensations similar to
those of man, and therefore they conclude that beasts possess
a spiritual principle like that of man, which nevertheless dies
with the body ; but the spiritual part of beasts is not of the
same quality as the spiritual part of man ; for man has an
inmost [degree], which beasts have not, into which the Divine
flows, and by which fle elevates raan to flimseUj and conjoins
him to flimself. flence it is that man, in addition to the facul
ties enjoyed by beasts, is able to think about God, and about
the dirine things which relate to heaven and the church ; that
he is capable of loring God from them and in them, and thus
of being conjoined to flim ; but that which is capable of being
conjoined to the Divine cannot be dissipated, whereas that which
is not capable of being conjoined to the Dirine is dissipated.
The inmost principle, which is pecuUar to man, was treated of
above, n. 39, and it is mentioned again here, because it is of
iraportance to dissipate the faUacies which prevaU with the gene-
raUty of manldnd, who, from defective scientifics, and a con
tracted understanding, are not capable of forming rational con
clusions on, such subjects. The passage alluded to is as foUows:
" It is aUowed, in conclusion, to relate a certain arcanum con
cerning the angels of the three heavens, which never before
entered the human mind, because no one has hitherto under
stood the nature of degrees. In every angel, and also in every
man, there is an inmost or supreme degree, or an inmost and
supreme somewhat, into which the Dirine of the Lord first or
proximately flows, and from which it arranges all other interior
things which succeed according to the degrees of order vrith the
angel or man. This inmost or supreme [degree] may be caUed
the Lord's entrance to angels and men, and also His especial
dweUing place in them. By -virtue of this inmost or supreme
[degree], man is man, and is distinguished from brate animals,
which do not possess it ; and hence it is that man is capable, as
to all the interiors of his rational and natural minds, of being
elevated by the Lord to flimself ; that he may believe in Him,
love Him, and thus gee flim ; and that he is able to receive
230

HEAVEN AND HELL. 435—440
inteUigence and wisdom, and to speak from reason, flence also
he Uves for ever ; but the arrangements and provisions which
are made by the Lord in this inmost [degree], do not flow
openly into the perception of any angel, because they are above
his thought, and exceed his wisdom."
436. That man is a spfrit as to his interiors, has been proved
to me by much experience, but to adduce the whole of it, would
fill many pages. I have conversed vrith spirits as a spirit, and
I have conversed with them as a man in the body. When I
conversed vrith them as a spirit, they knew no other than that
I myself was a spirit, in a human form as they were ; and there
fore my interiors were risible to them, for when I conversed with
them as a spirit, ray material body did not appear.
437. That man is a spfrit as to his interiors, is manifest,
because after the separation of the body, which takes place at
death, he stUl Uves as before. It has been given me to converse
vrith almost aU the deceased whora I ever knew in the Ufe of the
body ; vrith sorae for hours, vrith others for weeks and raonths,
and vrith others for years, that I raight be confirmed in this
truth, and testify it to others.
438. It may also be added, that, although he is ignorant of
it, every man, as to his spfrit, is in society with spirits, even
while he Uves in the body. By thera as raediuras a good raan
is in some angeUc society, and an evU man in sorae infernal
society; and each after death enters that very society vrith which
he had been tacitly consociated during life. This has been fre
quently told and proved to those who have corae amongst spirits
after death. Man, indeed, does not appear as a spfrit in the
society vrith which he is consociated, whUe he lives in the world,
because he then thinks naturally ; but they who think ab
stractedly from the body, sometimes appear in thefr own society,
because they are then in the spirit. They are easUy distinguished
from the spirits who are actuaUy there, because they walk about
like persons in deep thought, silent and regardless of others, as
though they did not see them, and when any spfrit accosts thera,
they immediately vanish.
439. To iUustrate the trath that raan is a spirit as to his
interiors, I wUl relate frora experience in what raanner he is
vrithdrawn from the body, and how he is carried away by the
spfrit to another place.
440. When man is withdrawn from the body, he is brought
into a state between sleeping and waking, in which he cannot
know any other than that he is quite awake. All his senses are
as active in this state as in the highest wakefulness of the body;
the sight, the hearing, and, what is wonderful, the touch ; for
the touch is even more exquisite now than it ever can be when
the body is awake. Spirits and angels are seen in all the reality
of Ufe ; they are heard also, and, what is wonderful, they are
231

440— 445 heaven and hell,
touched ; for scarcely any thing of the body intervenes between
them and the man. This is the state which is caUed being
absent from the body, of which it was said by one who experi
enced it, whetker ke were in tke body or out of tke body ke coula
not tell. I have been let into this state only three or four times,
that I raight know the nature of it, and be assured that spirits
and angels enjoy every sense, and that raan does also, as to his
spirit, when he is vrithdrawn from the body.
441 . I have also been shewn by actual experience what it is
to be carried by tke spirit to anotker place, and how it is effected;
but this has been granted only two or three times. I wUl men
tion one instance. Walking along the streets of a city and
through fields, in conversation vrith spfrits, I knew no other
than that I was awake vrith my eyes open as at other times. I
walked on without mistaking the way, although I was reaUy in
rision, seeing groves, rivers, palaces, houses, men, and various
other objects; but after I had walked for some hours, I was
suddenly restored to bodUy sight, and discovered that I was in
a different place. I was greatly astonished, and perceived that
I had been in a state Uke that experienced by those of whom it
is said, that they were carried by the spirit to anotker place.
During its continuance, the length of the way is not thought of,
though it were many mUes, neither is tirae thought of, though
it were raany hours or days ; nor is there any sense of fatigue,
but the man is led uneningly through ways which he is ignorant
of, untU he reaches the place of his destination.
442. These two states of man, which are interior states, or,
what is the same thing, which are his states when in the spfrit,
are extraordinary, and were merely shewn to me that I might
understand thefr nature, because thefr existence is known in
the church ; but to converse vrith spirits, and to be vrith them
as one of them, has been granted me when fuUy awake for
many years past.
443. That man is a spfrit as to his interiors, may be further
confirmed from what was said above, n. 311 to 317, where it
was shewn that heaven and heU are from the human race.
444. When we say that raan is a spirit as to his interiors;
we mean, as to those things which are of his thought and vriU,
for these are the interiors which make raan truly man, and
stamp thefr quaUty so intimately upon him, that he is such aa
they are.

CONCERNING THE RESUSCITATION OF MAN FROM THB DEAD;
AND HIS ENTRANCE INTO ETERNAL LIFE,
M5 When the body is no longer capable of performing iti
232

HEAVEN AND HELL. 445  447
functions in the natural world, corresponding to the thoughts
and affections of its spfrit, which are derived from the spiritual
world, man is said to die, and this occurs when the respiratory
motions of the lungs and the systoUc motions of the heart cease.
Nevertheless man does not then die, but is only separated from
the corporeal frame, which was of use to him in the world ; for
the man himself Uves. It is said that the man himself Uves,
because man is not raan by rirtue of the body, but by rirtue of
the spirit ; for it is the spirit which thinks in man, and thought
together vrith affection constitute the man. Hence it is evident,
that when man dies, he only passes from one world into another;
and on this account death, in the iaternal sense of the Word,
signifies the resurrection, and continuation of life."
446. The iamost communication between the spirit and the
body, exists in the respiration and in the motion of the heart ;
for thought communicates with the respiration, and affection,
which is of love, vrith the heart.'' When therefore those two
motions eease, the separation of the spirit from the body takes
place instantly. The respfratory motion of the lungs and the
systoUc motion of the heart, are the very bonds on the breaking
of which the spirit is left by itself; and the body, being then
destitute of life, grows cold and putrefies. The inraost comrau
nication of the spirit of man is with the respfration and the
heart, because all the rital motions depend upon those two, not
only in the body in general, but in every part of it."
447. The spfrit of raan reraains in the body, after its sepa
ration until the motion of the heart has entirely ceased, and this
takes place sooner or later, according to the nature of the
disease which is the cause of death; for in some cases the
motion of the heart continues a long tirae, whUe in others it
quickly ceases. As soon as this raotion ceases, raan is resusci
tated ; but this is effected by the Lord alone. By resuscitation
is meant the vrithdrawing of the spirit from the body, and its
introduction into the spfritual world, which is commonly called
' Death, in the Word, signifies resurrection, because, when man
dies, his life ia stiU continued, n. 3498, 3505, 4618, 4621, 6036, 6222.
^ The heart corresponds to the wiU, and thus to the affection which
is of love ; and the respiration of the lungs corresponds to the under
standing, thus to thought, n. 3888. Hence the heart, in the Word,
signifies the wiU and love, n. 7542, 9050, 10336 ; and the soul sig
nifies understanding, faith, and truth; therefore /rom the soul audi from
the heart signifies from the understanding, faith, and truth ; and from
the ivill denotes from the love, and good, n. 2930, 9050. Concerning
the correspondence of the heart and lungs vrith the Grand Man or
heaven, n. 3883 to 3896.
" The pulse of the heart and the respiration of the lungs prevail in
the body throughout, and flow mutually into every part, n. 3887, 3889,
3890. 233

447  449 HEAVEN AND HELL.
resurrection. The spirit of man is not separated from the body
u'jtU the motion of the heart has ceased, because the heart cor
responds to the affection which is of love, and love is the very
Ufe of man ; for love is the origin of rital heat / and therefore
so long as the motion of the heart continues, that correspond
ence is sustained, and thence the Ufe of the spirit in the body.
448. The manner in which resuscitation is effected, has not
only been explained to me, but has also been demonstrated by
actual experience ; for I was myself the subject of that experi
ence, in order that I might fuUy comprehend the process.
449. I was brought into a state of insensibiUty as to the
bodUy senses, and thus nearly into the state of dying persons,
whUst yet the interior life and the faculty of thought remained
entire, that I might perceive and retain in memory the things
which befel me, and which befal those who are being resusci
tated from the dead. I perceived that the respfration of the
body was almost taken away, whUe the interior respfration,
which is that of the spirit, remained, conjoined vrith a gentle
and tacit respfration of the body. Communication as to the
pulse of the heart was now opened with the celestial kingdom,
because the celestial kingdom corresponds to the heart.* Angels
from that kingdom were also risible ; sorae at a distance, and
two near my head. All affection proper to myself was thus
taken away, but thought and perception stiU remained. I con
tinued in this state for some hours, and the spirits who were
around rae then vrithdrew, supposing that I was dead. I per
ceived also an aroraatic odour, Uke that of a dead body em
balmed ; for when celestial angels are present, the efflurium of
the body is perceived as an aroraatic perfume. When spirits
perceive it, they cannot approach ; and thus, also, eril spirits
are driven away from the spirit of man, when he is first intro
duced into eternal Ufe. The angels who sat near my head, were
sUent, but they communicated their thoughts with mine ; and
when such a communication is received, they know that the
spirit of man is in a fit state to be entfrely separated from the
body. The comraunication of their thoughts was effected by
looking into my face, for in this manner such communications
are effected in heaven. Since thought and perception remained
with rae, in order that I might understand and remember the
process of resuscitation, I perceived that those angels ffrst exa
mined what my thoughts were, to ascertain whether they were
•'' Love is the esse -;f the life of man, n 5002. Love is spiritual
heat, and thence the eswntial vital principle of man, n. 1589, 2146,
3338, 4906, 7081 to 708^, 9954, 10740, and affection is the continuoua
principle of love, n. 3938
y The heart corresponds to the Lord's celestial kingdom, and tht
lungs tc His spiritual kingdom, n. 3635, 3886, 3887.
234

HEAVEN AND HELL, 449, 450
similar to those of dying persons, which are usuaUy engaged
about eternal life ; and that they vrished to keep my mind in
that state. It was told me afterwards, that the spfrit of man is
held in the state of thought, in which he was at the hour of
death, untU he returns to the thoughts which flow from the
general or ruUng affection which distinguished him in the world.
It was given me to perceive most intimately, and also to feel,
that there was a drawing, and, as it were, a pulling out of the
interiors of my mind, thus of my spirit, from the body ; and it
was told me that this proceeds from the Lord, and is the means
by which resurrection is effected.
450. The celestial angels who attend upon a resuscitated
person, do not leave him, because they love every one ; but if
he is of such a quality that he cannot remain vrith celestial
angels, he wishes to leave them ; and angels from the Lord's
spiritual kingdom then approach, and give him the use of Ught;
for as yet he only thought, but saw nothing. The raanner in
which light is communicated was also shewn me. The spfritual
angels seemed, as it were, to unroll the coat of the left eye
towards the septum of the nose, that the eye might be opened,
and the sight restored. This is merely an appearance, but the
spirit perceives it as a reaUty ; and when the coat of the eye
seems to be unroUed, a kind of lucid but obscure appearance is
risible, like that which is seen through the eyeUds on first awak
ing. This indistinct but lucid appearance seemed to me of a
cerulean blue, but I was afterwards told that the colour varies
vrith different persons. Next foUowed a sensation as though
soraething were being gently unrolled from the face, and this
was succeeded by a state of spiritual thought. This uurolUng
from the face is also an appearance, which represents the tran
sition from natural thought to spiritual thought. The angels
are extremely careful to suppress any idea in the resuscitated
person which does not spring from love. They now teU hira
that he is a spirit. After they have given light to the new
coraer, the spiritual angels render him aU the kind offices which
he can possibly desfre, and instruct him concerning the things
of another life, so far as he is able to comprehend them ; but if
he is not disposed to receive instruction, he vrishes to leave
them. These angels also do not leave him, but he dissociates
himself from them; for angels love every one, and desire nothing
more than to perform kind offices to aU, to instract them, and
to take them to heaven, for this is thefr highest deUght, When
the spirit thus dissociates himself from the attendant angels, he
is received by good spfrits, who also render him aU kind offices
whUst he continues vrith them ; but if his life in the world had
been such that he could not endure the society of the good, he
wishes to leave them also, and these changes continue, untU at
length he associates himself vrith spirits who are in perfect
335

450  453 HEAVEN AND HELL.
agreement vrith his Ufe in the world. With them he finds his
life, and wonderful to say, he then leads a simUar Ufe to that
which he had led in the world.
451. This first state of man's life after death dees not con
tinue longer than a few days ; but in what raanner he is after
wards led from one state to another, and at last either into
heaven or hell, wUl be shewn in what foUows from the ample
experience which has been granted me.
453. I have conversed vrith some on the thfrd day after their
decease, when the processes described in n. 449, 450, were com
pleted. Tbree of these spfrits had been known to me in the
world, and I told them that their friends were then preparing
to bury their bodies. When I said " bury them," they were
struck with astonishment, and declared that they were alive,
and that their friends might bury that which had served them
for a body in the world. They afterwards wondered exceedingly,
that they had not beUeved in such a Ufe after death, during
their life in the body, and were especially amazed, that the same
unbelief should prevaU almost universaUy vrithin the church.
They who deny the immortaUty of the soul, are exceedingly
ashamed when they find that they are alive after death ; and
they who had confirmed themselves in such unbeUef are conso
ciated vrith thefr Uke, and separated from those who had be
Ueved the truth. Such sceptics are, for the most part, bound
to some infernal society, because they also deny a Dirine Being,
and despise the truths of the church ; for in proportion as
any one confirms himself against the immortaUty of the soul,
he confirms himself also against every doctrine relating to hea
ven and the church.

THAT MAN AFTER DEATH IS IN A PERFECT HIIMAN FORM.
453. That the form of man's spfrit is the human form, or
that even in its form the spfrit is a man, is erident from what
was said in several prerious chapters, and especiaUy from those
ia which it was declared that every aagel is in a perfect human
form, — n. 73 to 77 ; — ^that, as to his interiors, every man is a
spfrit, — n. 433 to 444, — and that the angels in heaven are from
the human race, n. 311 to 317. This raay be seen stiU more
clearly from the consideration, that man is man by rirtue of
his spirit, and not by -vfrtue of his body ; and that the spirit is
not added to the corporeal form, but that the corporeal form i.i
added to the spfrit ; for the spfrit is clothed vrith a body accord
ing to its own form. Hence therefore the spfrit of man acti
upon every part of the body, even the most minute, so inti-
236

HEAVEN AND HELL. 453  455
mately and so universaUy, that if there be a part which is not
acted upon by the spirit, or in which the spirit is not active,
ihat part does not live. This is evident from the single consi
deration, that thought and vriU actuate aU parts of the body,
both coUectively and separately, vrith such perfection of power,
that every atom concurs, and whatever does not concur, is reaUy
no part of the body, but is cast out as containing no Uring
principle ; but thought and vriU are of the spirit of man, and
not of the body. Although the spfrit is in a human form, it
does not appear to man after its separation from the body, nor
is it seen in man whilst liring in the world, because the eye, the
organ of bodily sight, is material; but that which is material
sees nothing but what is material, and that which is spiritual
sees what is spiritual; when, therefore, the material principle
of the eye is veiled, and deprived of its co-operation with the
spiritual, spirits becorae risible in thefr own form, which is the
huraan form, not only spirits who are in the spiritual world, but
also the spirits of men whUe they are aUve in the body.
454. The form of the spirit is human, because man, as to
his spirit, was created to be a form of heaven ; for all things of
heaven and of its order are coUated into those which appertain
to the mind of man -f and hence he has the faculty of receiving
intelligence and wisdom. Whether we say the faculty of re
ceiving inteUigence and wisdom, or the faculty of receiring
heaven, it is the sarae thing, as may appear from what was
shewn conceming the Ught and heat of heaven, n. 126 to 140 ;
concerning the form of heaven, n. 200 to 212 ; concerning the
wisdom of angels, n. 265 to 275 ; and from the chapter which
declares that the universal heaven, viewed coUectively, resembles
one man, n. 59 to 77. In n. 78 to 86 it is also shewn that the
human form of heaven is derived frora the Divine Huraan of
the Lord.
455. A rational man may understand these things because
he is able to reason from a chain of causes, and thus from truths
in thefr order ; but a man who is not rational vrill not under
stand them. For this there are several causes, but the chief
reason is, that he is not willing to understand them ; because
tliey are contrary to the falses, which he has made his truths ;
and he who on this account is not wUUng to understand, closes
his rational principle against the influx of heaven. Neverthe
less, communication may stiU be opened, if the vriU ceases to
resist ; — see above, n. 424. That man may understand truths,
and become rational, if he be wUling, has been proved to me
/ Man is the being into whom are collated all things of divine order,
for from creation he is divine order in form, n. 4219, 4220, 4223,
4523, 4524, 5114, 6368, 6013, 6057, 6605, 6626, 9706, 10156,
10472 ; and he appears perfect and beautiful in the other Ufe in pro
portion as he lives according to divine order, n. 4839, 6605, 6626.
237

455, 456 HEAVEN AND HELL.
by much experience. I have frequently seen evU spirits, who
had become inational in the world by denying the Dirine Being
and the truths of the church, and who had confirmed themselves
against those truths, turned by a divine power towards spirits
who were in the light of trath ; and then they comprehended
like angels all the traths which they had before denied, con
fessed that they were truths, and also avowed that they compre
hended them aU ; but as soon as they relapsed into themselves,
and turned to the love of thefr wiU, they comprehended nothing,
and spoke in opposition to trath. I have also heard infernal spirits
say, that they know and perceive that what they do is evU, and
that what they think is false ; but that they cannot resist the de
Ught of thefr love, — thus their wiU, — which leads thefr thoughts
to see evU as good, and the false as truth. Thus it was demon
strated, that they who are in falses derived from evU, are capable
of understanding truth, and therefore of becoming rational, hut
that they are not vriUing ; and that they are not willing, because
they love falses rather than traths, because falses agree vrith
their e-vUs. To love and to vrill are the same thing, for what a
man vriUs, he loves, and what he loves, he vriUs. Since, there
fore, the state of man is such, that he is capable of imderstanding
traths if he is vrilUng to understand them, I am perraitted to
confirm the spfritual truths of heaven and the church by
rational considerations, in order that the falses, which have
closed the rational principle of many, may be dispersed by the
conclusions of reason, and that their mental eyes may be thus
in some measure opened. Such confirmations of spiritual truth
are aUowed to aU who are principled in truths ; for who could
understand the Word from its Uteral sense, unless he saw the
traths which it contains from an enlightened rational principle ?
What is the source of so many heresies, but the absence of
such a principle, since they are aU professedly derived from
the same Word ?^
456. That the spirit of a man, after its separation from the
body, is itself a man, and in the form of a man, has been proved
to me by the daUy experience of many years ; for I have seen,
heard, and conversed vrith spirits thousands of times, and have
y We ought to begin with the traths of doctrine of the church,
which are derived from the Word, and acknowledge those truths firat,
and then it is allowable to consult scientifics, n. 6047. Thus those who
are in an affirmative principle concerning the truths of faith, may con
firm them rationaUy by scientifics, but it is not aUowable for those who
are in a negative principle, n. 2568, 2588, 4760, 6047 : for it ia ac
cording to dirine order to enter rationally from spiritual truths into
scientifics, which are natural truths, but not vice versd ; because spi
ritual influx into natural things is given, but not natural or physical
influx into things spiritual, n. 3219, 5119, 5269, 5427, 5428, 5478.
6322, 9110, 9111.
338

HEAVEN AND HELL. 456
even talked vrith thera on the general disbeUef that spirits are
raen, and have told them that the learned caU those fooUsh who
think so. The spirits were grieved at heart that such ignorance
should stUl continue in the world, and especiaUy that it should
prevail vrithin the church, and said that this infideUty origi
nates chiefly with the leamed, who think of the soul according
to their corporeal-sensual apprehensions, and thus conclude that
it is mere thought, which, when riewed vrithout any subject in
and from which it exists, is like a volatUe breath of pure ether,
which cannot but be dissipated when the body dies ; but since
the church, on the authority of the Word, believes in the im
mortality of the soul, they are compelled to ascribe to it some
rital principle, like thought, although they deny it a sensitive
principle such as man has, until it is again conjoined to the
body. This is the foundation of the prevailing doctrine con
ceming the resurrection, and of the belief that the soul and the
body wiU be again united at the time of the last judgraent ;
and hence, when any one thinks about the soul frora this doc
trine and hypothesis, he does not conceive it to be a spfrit in a
huraan form ; and, indeed, scarcely any one at this day under
stands what a spiritual principle is, and stUl less that spiritual
beings, — angels and all spirits, — are in the human form. Al
most aU, therefore, who pass out of this world into the other,
are astounded to find themselves alive, and that they are men
equaUy as before ; that they can see, hear, and speak ; that
they enjoy as before the sense of touch, and that there is no
discernible difference whatever, — see above, n. 74 : but when
this astonishment ceases, they wonder that the church should
be so entfrely ignorant conceming the state of man after death,
and thus concermng heaven and hell, when yet all who ever lived
in the world, have passed into the other life, and Uve there as
men. They also wonder why this is not plainly revealed to man
by visible appearances, because it is an essential of the faith of
the church ; but they are told from heaven, that such revela
tions might be given, since nothing is more easy when it
pleases the Lord, but that they who kave confirmed tkem-
selves in falses, would not believe even the evidence of tkeir
senses ; and also that such demonstrations of the truth are
dangerous to them, because they would first believe, and after
wards deny it, and thus profane the truth itself. To believe
tke trutk and afterwards to deny it, is profanation ; and they
who profane traths are thrust down into the lowest and raost
grievous of aU the hells.* This danger is what is raeant by the
* Profanation is the commixture of good and eril, or of the true
and the false, in man, n. 6348 ; and none can profane trath and good,
or the holy things of the Word and the church, but those who first
acknowledge them ; and the profanation is more grievous if they live
239

456, 457 HEAVEN AND HELL.
Lord's words, " He hath blinded tkeir eyes, and hardened their
hearts, tkat tkey should not see witk tkeir eyes, nor understand
witk tkeir hearts, and be converted, and I skould keal them,'.'
John xU. 40; and that they who are in falses would still persist
in unbelief, is meant by these words : " Abraham said to the
rick man in keil, Tkey have Moses and the prophets ; let them
hear tkem ; but he said, Nay, father Abrakam, but if one went
unto tkem from tke dead, tkey would repent ; and Abraham said
unto him. If tkey kear not Moses and tke propkets, neither will
they be persuaded though one rose from the dead," Luke xvi. 29,
30, 31,
457, When the spirit of a man first enters the world of
spfrits, — which takes place a short time after his resuscitation,
he retains the countenance and tone of voice which he had in
the world, because he is then in the state of his exteriors, and
his interiors are not yet disclosed : this is the flrst state of
man, after death, but afterwards the countenance is changed,
and becomes entirely different, because it assumes the likeness
of the ruling affection or love in which the interiors of the mind
were in the world, and in which the spfrit was in the body ; for
the face of the spfrit of man differs exceedingly from that of his
body ; the face of the body being derived from his parents, but
the face of the spirit is derived from his affection, and is the
image of it. After the life of the body, when the exteriors are
removed, and the interiors are revealed, the spirit appears with
its true countenance : this is the third state of man (after death) .
I have seen some spirits shortly after their arrival from the
world, and knew them by their face and speech, but I did not
know thera afterwards when I saw them again. They who were
principled in good affections appeared then with beautiful coun
tenances, but the faces of those who were in evU affections, were
deformed; for the spirit of man, riewed in itself, is nothing
according to them, and afterwards deny them, recede from the faith,
and Uve to themselves and the world, n. 593, 1008, 1010, 1059, 3398,
3399, 3898, 4289, 4601, 10284, 10287. If man after repentance of
heart relapses into his former erils, he is guilty of profanation, and his
last state is worse than his first, n. 8394. They cannot profane holy
things, who have not acknowledged them, and still less they who do
not know them, n. 1008, 1010, 1069, 9188, 10284 ; therefore the
Gentiles, who are out of the church, and have not the Word, cannot
profane it, n. 1327, 1328, 2051, 2081. Interior truths were not disco
vered to the Jews, because if they had been discovered and acknowledged,
that people would have profaned them, n. 3398, 3399, 6963. The lot
of prifaners in the other life is the worst of aU, because the good and
truth, winch they have acknowledged, remain, and also the evil and
the false; and, because they cohere, their life is rent asunder, n. 571,
582, 6348 : therefore the utmost provision is made by the Lord to pre
vent profanation, n. 2426. 10384.
240

HEAVEN AND HELL. 457 — 459
but his affection, of which the face is the external form. These
change!;, of the countenance take place, because, in the other life,
no one is aUowed to put on the semblance of affections which are
not properly his o-wn, nor consequently to put on looks which
are contrary to his real love. Spirits of every character are
therefore all brought into a state in which they speak as they
think, and express the incUnations of their vriU by the counte
nance and gestures, flence therefore the faces of aU spirits
become the forms and images of their affections ; and therefore
aU who knew each other in the world, know each other also in
the world of spfrits, but not in heaven nor in heU ; — see above,
n. 427.' 458. The faces of hypocrites are changed more slowly than
those of other spirits, because the practice of simulation in
duces a habit of composing the interiors so as to imitate good
a,ffections ; and therefore they appear for a long time not
unbeautiful; but since all thefr simulations are successively
put off, and the interiors which are of the mind are disposed
according to the form of thefr affections, they eventuaUy become
more deformed than others. Men who talk Uke angels, but
who interiorily acknowledge nature alone, are hypocrites; for
they in reaUty deny a Dirine Being, and consequently every
thing which relates to heaven and the church.
459. It is worthy of note, that the human form of every
man after death is beautiful, in proportion as his love of dirine
truths is interior, and his Ufe according to them is perfect;
for the interiors of every one are opened and formed according
to that love and Ufe ; and therefore the more interior the affec
tion, the more it is conformable to heaven, and the more beau
tiful is the face. The angels of the inmost heaven are conse
quently the most beautiful, because they are forras of celestial
love; but they who love dirine truths more exteriorly, and
therefore Uve less interiorly according to them, are less beautifiU,
because only thefr exteriors shine forth from their faces. Inte
rior celestial love is not translucent through them, nor therefore
the essential form ofbeaven, but there appears something respec
tively obscure in their faces, which is not rirified by the
• The face is formed in correspondence vrith the interiors, n. 4791
to 4805, 5695. Concerning the correspondence of the face and its ex
pressions vrith the affections of the mind, n, 1568, 2988, 2989, 3631,
4796, 4797, 4800, 5166, 6168, 6695, 9306. With the angels of heaven,
the face makes one with the interiors which are of the mind, n. 4796
to 4799, 5696, 8250; and on this account, the /ace, in theWord, sig
nifies the interiors which are of the mind, that is, which are of the
affection and thought, n. 1999, 2434, 3527, 4066, 4796, 6102, 9306,
9546. How the influx from the brain into the face was changed in
process of time, and vrith it the face itself, as regards its correspondence
with the interiors, n. 4326, 8250.
241 R

459 — 461 HEAVEN AND HELL.
translucence of interior Ufe. In a word, all perfection increases
towards the interiors, and decreases towards the exteriors, and
the measure of perfection is the measure of beauty; for the one
accompanies the other. I have seen the faces of angels of the
thfrd heaven, which were so beautiful, that no painter, vrith the
utmost power of art, could depict even a thousandth part of the
brightness of their light and life; but the faces of the angels of
the lowest heaven may, in some measure, be adequately depicted.
460. In conclusion, an arcanum hitherto unknown may be
mentioned. Every good and truth, which proceeds from the Lord,
and makes heaven, is in a human forra, not only in the whole,
but in every part of it ; and this forra affects every one who
receives good and truth frora the Lord, and makes every one in
heaven to be in a human forra according to the raeasure of his
reception. Hence it is that heaven is siraUar to itself in general
and in particular, and that the huraan form is the form of the
whole ; of every society and of every angel ; — as was shewn in
the four chapters, n. 59 to 86 ; — to which may be added, that
the huraan form pervades the minutest particulars of thought,
which are derived from celestial love in angels. This arcanum,
however, is hard to be understood by raan, but it is clearly under
stood by angels, because they are in the light of heaven.

THAT MEMORY, THOUGHT, AFFECTION, AND EVERT SENSE
WHICH MAN HAD IN THE WORLD, REMAINS WITH HIM
AFTER DEATH ; AND THAT HE LEAVES NOTHING BEHIND
HIM BUT HIS TERRESTRIAL BODY.
461. That when man dies, and thus passes out of the
natural world into the spiritual, he takes vrith him aU things
which are proper to hira as a raan, except his terrestrial body,
has been proved to me by much experience ; for, when he enters
the spiritual world, or the life after death, he is in a body as he
was in the natural world, and to aU appearance in the same
body, since neither touch nor sight can detect any difference ;
but nevertheless his body is spfritual then, and is thus sepa
rated, or purifled, from terrestrial things. When spiritual
beings touch and see spfritual things, the effect is exactly the
same to the sense as when natural beings touch and see natural
things; and therefore when man flrst becoraes a spirit, he is
not aware of his decease, and believes that he is stUl in the
body which he had when he was in the world. A spirit also
enjoys every sense both external and internal which he en
joyed in the world: he sees as before: he hears and speaks
as before ¦ he smells and tastes as before, and, when he is
242

HEAVEN AND HELL. 461, 462
touched, he feels as before: he also longs, desfres, wishes,
thinks, reflects, is affected, loves, and wiUs, as before ; and he
who is delighted with studies, reads and writes as before : in a
word, when man passes from one life into the other, or from
one world into the other, it is Uke passing from one place to
another ; for he carries with hira all things which he possessed
in himself as a man, so that it cannot be said that death deprives
man of any thing truly constituent of himself, since death is
only the separation of the terrestrial body. The natural me
mory also remains, for spirits retain every thing which they had
heard, seen, read, learned, and thought, in the world, from ear
Uest infancy to the conclusion of Ufe ; but since the natural
objects which are in the memory, cannot be reproduced in the
spritual world, they are quiescent, as is the case vrith raan in
this world when he does not think frora them : nevertheless they
are reproduced when the Lord pleases ; but concerning this
memory, and its state after death, more vrill be said shortly.
Sensual men cannot believe that such is the state of man after
death, because they do not comprehend it, for the sensual man
cannot do other-wise than think naturally, even about spiritual
things; whatever therefore is not palpable to bodily sense, that
is, whatever he does not see vrith his eyes and feel vrith his
hands, he affirms has no existence, as we read of Thomas, in
John XX. 25, 27, 29. The character of the sensual man is
described above, n. 267, and in the notes there, marked *.
462. Nevertheless, the difference between the life of man in
the spfritual world, and his life in the natural world, is great, as
well vrith respect to the external senses and thefr affections, as
vrith respect to the internal senses and thefr affections ; for the
senses of the inhabitants of heaven are far more exquisite than
they were in the world. They see and hear raore exquisitely,
and they think raore vrisely; for they see by the light of heaven,
which exceeds, by many degrees, the Ught of the world, [see
above, n. 126] ; and they hear by a spfritual atmosphere, which
is far purer than the atmosphere of the earth [n. 235] . These
differences of the external senses are like the difference between
a clear sky and a dark mist, or between noon-day Ught and
evening shade; for since the light of heaven, is the Dirine Truth,
it enables angelic rision to perceive and discrirainate the mi
nutest objects. The external sight of angels corresponds also to
their intemal sight or understanding, for the one flows into the
other, and they act in unity; and hence the wonderful acuteness of
their rision. Thefr hearing also corresponds to thefr perception,
which is both of the understanding and the vriU; and therefore in
the tone of voice and in the words of a speaker they perceive the
minutest particulars of his affection and thought ; id his tone of
voice, the particulars of his affection, and in his words, the par
ticulars of his thought [see above, n. 234 to 245] ; but the other
343 a 2

463 HEAVEN AND HELL.
senses of angels are not so exquisite as the senses of sight
and hearing, because these are conducive to their inteUigence
and vrisdom, but the rest are not so ; if therefore they were as
exquisite as the senses of sight and hearing, they would take
away the Ught and deUght of thefr vrisdom, and introduce the
deUght of desires resulting from various appetites and from the
body, which obscure and debUitate the understanding in pro
portion as they predominate. This is actuaUy the case with men
in the world, for they are dull and stupid as to spiritual truths,
in proportion as they indulge in the blandishments of the bodily
taste and touch. That the interior senses of the angels of hea
ven, which are of their thought and affection, are also more
exquisite and perfect than they were in the world, is erident
from the chapter concerning the vrisdom of the angels of heaven,
n. 365 to 275. The state of those who are in hell is also vridely
different from their state in the world, for in proportion as the
external and intemal senses of the angels of heaven are exceUent
and perfect, those of spirits in heU are defective and obscure;
but more vriU be said concerning these hereafter.
462.* That man takes aU his memory vrith him when he quits
the world, has been confirmed by many proofs, some of which
are worthy to be mentioned. I woU relate a few. Certain spirits
denied the crimes and enormities which they had perpetrated in
the world ; and therefore, lest they should be supposed to be
innocent, aU thefr actions were laid open, and recounted in
order from thefr own memory, from thefr earUest age to the end
of Ufe. They consisted chiefly of adiUteries and whoredoms.
Some who had deceived others by vricked arts, and who had
committed robberies and thefts, were explored in the same
manner and aU thefr tricks enumerated in thefr order, although
many of them were known to scarcely any one in the world,
except themselves. They acknowledged thefr truth, because
they were made manifest as in the Ught, together with every
thought, intention, deUght, and fear, which agitated their minds
at the time. Others who had accepted bribes, and made gain
of judgment, were exanUned also, and aU the actions of thefr
official Uves were detaUed from thefr own memory. Every par
ticular was recalled. The amount and nature of each bribe, the
time when it was offered, their state of mind and intention in
accepting it, aU rushed to thefr recollection, and were risibly
exhibited to the bystanders. The criminal acts thus revealed,
amounted to many hundreds. This was done in several cases,
and, what is wonderful, even the memorandum books, in which
these spfrits had made notes of thefr actions, were opened aud
read before them page by page. Others who had riolated chas
tity and enticed rirgins to dishonour, were brought to simUar
* This number is repeated in the origmal.
244.

HEAVEN AND HELL, 462, 463
judgment, and every particular of thefr wickedness was detailed
from their memory. The very faces of the rirgins and women
whom they had dishonoured, were exhibited as if they were pre
sent, together with the places where they met, their conversa
tion, and the state of thefr rainds. These exposures were
sometimes continued for hours together, and succeeded each
other like a rapid panoraraa. There was a certain spfrit, who
had made light of the eril of backbiting. I heard his back
bitings and defamations recounted in thefr order, and in the
very words he had used; and the persons whom he had defaraed,
and those to whora he had defaraed them were also revealed, as
riridly as if they were actually present; yet every particular had
been studiously concealed when he Uved in the world. Another
spirit who had deprived a relation of his inheritance by a fraudu
lent pretext, was conricted and judged in the same way, and, —
wonderful to relate 1 — the letters and papers, which had passed
between them, were read in my hearing, and I was told that
not a word was oraitted. The sarae person, also, shortly before
his death, destroyed his neighbour secretly by poison ; and this
crime was thus brought to light. The murderer appeared to
dig a hole in the ground, out of which a raan came forth like
one coming out of a grave, and cried out to him, "What hast
thou done to me ?" Every particular was then revealed ; the
friendly conversation of the murderer vrith his rictira ; how he
gave him the cup ; the train of thoughts which led to the mur
der, and the circumstances which took place afterwards. Im
mediately after these disclosures he was sentenced to heU. In a
word, aU evils, vricked actions, robberies, artifices, and deceits,
are so clearly exhibited to every eril spirit, from his own
memory, that he is self-condemned ; nor is there any room for
denial, because aU the cfrcumstances appear together. The
memory of a certain spirit was seen and exarained by angels,
and I heard what his thoughts had been for a month together
day by day,- with the utraost exactness, for the actual state of
every day was recaUed. Frora these exaraples it is erident, that
man carries aU his raeraory vrith him into the other world, and
that there is nothing, however concealed here, which is not
made manifest hereafter in the presence of raany ; according to
the Lord's words : " Tkere is notking covered, tkat shall not be
revealed ; neither kid, tkat skall not be known. Tkerefore wkat
soever ye kave spoken in darkness skall be keard in tke Ugkt; and
tkat wkick ye kave spoken in tke ear in closets skall be proclaimed
upon tke house-tops," Luke xii. 2, 3.
463. When a man's actions are discovered to hira after death,
the angels, whose duty it is to raake the inquisition, look into
his face, and extend their examination through the whole body,
beginning with the fingers of each hand, I was surprised at
this, and the reason of it was therefore explained to me. Every
345

463 HEAVEN AND HELL.
particular of man's thought and will are inscribed on the brain,
for thefr beginnings are there. They are also inscribed on the
whole body, because aU things of the thought and wiU proceed
thither from thefr beginnings, and there terminate as in their
ultimate, flence it is that whatever is inscribed on the memory,
from the vrill and its consequent thought, is not only inscribed
on the brain, but also ofr the whole man, and there exists in
order according to the order of the parts of the body ; and thus
I saw that the whole man is such as his vrill and his thought
thence derived ; so that a bad man is his own e-vU, and a good
man, his own good.* The signification of man's book of life,
spoken of in the Word, is now evident, namely, that aU his
actions and all his thoughts are inscribed on the whole man, and
appear, when called forth from the memory, as though they
were read from a book, and as though seen in effigy when the
spirit is riewed in the light of heaven. A memorable cfrcum
stance concerning the permanence of memory after death, con
firmed me in the truth, that not only things in general, but
also the most minute particulars, which enter the raeraory, re
main, and are never obliterated. I once saw some books vrith
writing in them similar to those in the world, and was informed
that they were taken from the memory of thefr authors, and
that not one word contained in the original works was omitted
in these copies. Thus the most minute circumstances, even those
which raan had forgotten in the world, may be called forth from
his memory. The reason of this was explained to me. Man
has an external memory and an internal memory ; an external
memory which is of his natural man, and an intemal memory
which is of his spfritual man. Every thing which man thinks,
wills, and speaks, or which he has done, heard, or seen, is in
scribed on his internal or spiritual memory ;' but whatever is
* A good man, spirit, or angel, is his own good and his own trath ;
that is, he ia wholly such as his good and truth are, n. 10298, 10367 ;
because good makes the wiU, and trath the understanding, and the wiU
and understanding make the aU of life appertaining to man, to spirit,
and to 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. ' Man has two memories, one exterior and the other interior, or
one natural and the other spiritual, n. 2469 to 2494 ; but man does not
know that he has an interior memory, n. 2470, 2471. How much the
interior memory excels the exterior, n. 2473. The things contained in
the exterior memory are in the light of the world, but the things con
tained in the interior memory are in the Ught of heaven, n. 5212 ; and
it is fVom the interior memory that man is able to think and speak in
teUectuaUy and rationally, n. 9394. Every thing which man speaks
or does, and every thing which he sees and hears, is inscribed on the
interior memory, n. 2474, 7398 ; for the interior memory is the book
34fi

HEAVEN AND HELL. 463, 464
received into the spiritual memory is never blotted out, for it is
inscribed at the sarae time on the spirit itself, and on the mem
bers of its body, as was said above ; and thus the spfrit is formed
according to the thoughts and acts of the wUl. I am aware
that these things vrill appear like paradoxes, and be scarcely
believed, but, nevertheless, they are trae. Let no man, there
fore, suppose, that any thing which he has thought secretly, or
secretly done, can remain secret after death; but let him be
assured, that every act and every thought wiU be laid open then
as in clear day.
464. Although the external or natural memory is in man
after death, stiU the merely natural things in that raeraory are
not reproduced in the other Ufe, but the spfritual things which
are adjoined to them by correspondences. Nevertheless, these
spiritual things, when they assume a risible forra, appear exactly
like the natural things to which they correspond in the natural
world ; for aU things in the heavens are risible to angels, in the
same manner as natural objects are risible to men, although, in
thefr essence, they are not natural, but spiritual. This distinc
tion was shewn above, in the chapter concerning representatives
and appeai'ances in heaven, n. 170 to 176. The external or
natural memory, so far as regards all ideas which are derived
from materiality, time, space, and aU other things which are
proper to nature, does not serve the spfrit for the same use
which it had served man in the world ; because when man in the
world thinks frora the external sensual principle, and not at the
same time from the intemal sensual, or inteUectual, principle,
he thinks naturally and not spfrituaUy ; but in the other Ufe,
he is a spirit in a spiritual world, and therefore he does not
think naturaUy but spirituaUy. To think spfrituaUy is to think
intellectually or rationally, flence it is that the external or
natural raeraory, as to all material ideas, is quiescent after death,
and that nothing which man imbibed in the world by means of
material thiags is aay longer active, except what he has made
rational by reflective application to use. The external memory
is quiescent as to every thing material, because raaterial ideas
cannot be reproduced in the spiritual world; for spfrits and
angels speak frora their affections and the thoughts which spon-
of man's lifo, n. 2474, 9386, 9841, 10505._ The truths which have
been made truths of faith, and the goods which have been made goods
of love, are in the interior memory, n. 5212, 8067. Those things
which have become habitual, and have been made matters of life, are.
obliterated in the exterior memory, but remain in the interior memory,
n. 9394, 9723, 9841. Spirits and angels speak from the interior me
mory, and hence they have a universal language, n. 2472, 2476, 2490,
2493, but languages in the world belong to the exterior memory, n,
2472, 2476.
247

464 HEAVEN AND HELL.
taneously flow frora them ; and are therefore incapable of utter.
ing any thing which does not agree vrith their affections and
thoughts. (This was shewn above when treating of the speech
of angels vrith each other, and also of thefr speech vrith man,
n. 334 to 357.) flence it is, that in proportion as man becomes
rational in the world by means of languages and sciences, he is
rational after death, and not in proportion to his mere learning
or scientifle knowledge. I have conversed vrith many who were
caUed learned in the world, because they were acquainted vrith
the ancient languages, as the flebrew, Greek, and Latin, but
who had not cultivated thefr rational faculty by the books which
are vn-itten in those languages. Some of them were as simple
as those who had known no language but their own ; and some
appeared absolutely stupid, but stUl they retained a conceited
persuasion of thefr superior vrisdom. I have conversed with
some who imagined, when they were in the world, that man is
vrise in proportion to the extent of his memory, and who there
fore crammed their memories vrith a multitude of things. They
also conversed almost solely from the memory, thus from others
and not from themselves, for they did not apply the stores of
memory to perfect thefr rational faculty. Some of them there
fore were stupid ; others were mere idiots, totaUy incapable of
comprehending any truth, so as to see whether it is a truth or
not, whUe they seized with aridity aU falses which the self-styled
learned maintained to be truths; for of themselves they were
not able to discern the truth or falsehood of any proposition,
and, consequently, they could rmderstand nothing rationaUy
which they heard from others. I have also conversed with some
who had written rauch in theworld on scientific subjects of every
kind, and who had thus acqufred an extensive reputation for
leaming. Some of them, indeed, were able to reason about truths
and to debate whether they were truths or not; and others, when
they turned to those who were in the light of trath, could under
stand that they were truths ; but stUl they were not wiUing to
understand them, and therefore they denied them again when
they returned to thefr own falses, and thus to theraselves. Some
were as ignorant as the unlearned vulgar, and thus they differed
one from another according to the degree in which they had
cultivated thefr rational faculty by the scientific works which
they had written or copied ; but they who had thought from
scientifics against the traths of the church, and had thence
confirraed theraselves in falses, did not cultivate their rational
faculty, but only tke faculty of reasoning. This, indeed, the
world caUs rationaUty, but it has no connection vrith rationality ;
for it is the raere talent of raaking any thing appear true which
a man pleases. Such men, therefore, from preconceived prin
ciples, and from fallacies, see falses as truths, and are not able
to discern trath itself; nor can they be induced to acknowledge
248

HEAVEN AND HELL. 464.  466
truths, because truths cannot be seen from falses, but falses
may be seen from truths. The rational principle of man is like
a garden, a flower bed, or a fallow field : the memory is the
ground : scientific truths and knowledges are the seeds vrith
which it is sown ; but as there is no natural germination without
the light and heat of the sun, so also there is no spfritual ger
mination without the Ught and heat of heaven. The Ught of
heaven is Divine Truth, and the heat of heaven is Dirine Love ;
and trae rationaUty is from them alone. The angels grieve ex
ceedingly that so many of the learned ascribe aU things to nature,
and thus close the interiors of thefr rainds, so that they can see
nothing of truth frora the Ught of truth, which is the light of
heaven. In the other Ufe, therefore, they are deprived of the
faculty of reasoning, lest they should disseminate falses amongst
the simple good by thefr reasonings, and thus seduce them.
They are also banished into desert places.
465. A certain spirit was indignant because he could not
remember many things vrith which he was acquainted in the life
of the body, and grieved over a pleasure, once so great, which
he had now lost ; but he was told that he had lost nothing; that
he stiU knew every thing which he ever knew, but that in the
world which he now inhabited no one is aUowed to recall such
things ; that it was sufficient that he could think and speak
much better and more perfectly than before, without immersing
his rational faculty as he used to do, in gross, obscure, mate
rial, and corporeal things, which are of no use in the kingdom
he had now entered ; that he now possessed every thing which
could promote the uses of etemal life, and that thus he raight
become blessed and happy, but not otherwise; that therefore
it was a proof of ignorance to beUeve, that, in the kingdom in
whieh he now was, inteUigence perishes vrith the removal and
quiescence of material things in the memory, when the truth
is, that in proportion as the mind is withdravm from the sensual
things of the external man, or the body, it is elevated to things
spiritual and celestial.
466. The distinctive quality of the two memories, is some
times risibly represented in the other life by forms peculiar to
that state of being; for many things there appear viridly before
the sight which man can contemplate only in thought. The
exterior memory appears like hard flesh, and the Ulterior rae
raory like a meduUary substance, similar to that in the human
brain ; and the character of indiridual spirits is known by certain
modifications of those appearances. With those who cultivate
the memory only during thefr life in the body, and thus neglect
to improve the rational faculty, the caUosity appears bard, and
streaked within as with tendons. With those who have fiUed
the memory with falses, it appears hafry and rough, from the
disordered mass of things which it contains. With those who
249

466 — 468 HEAVEN AND HEIL.
have cultivated the memory for the sake of self-love and the
love of the world, its fibres appear glued together and ossified.
With those who were desirous to penetrate into divine mysteries
by means of scientifics, and especiaUy by what is caUed philo
sophy, and who would not believe spfritual truths unless they
were demonstrated by science, the memory appears dark ; and
tbe darkness is such as to absorb the rays of Ught, and turn
them into darkness. With the deceitful and hypocritical, it
appears bony and hard Uke ebony, which reflects the rays of
Ught ; but vrith those who were in the good of love and the
truths of faith, there is no such caUosity, because thefr interior
memory transmits the rays of light into the exterior, and the
objects or ideas of the exterior memory are the terminations,
bases, and deUghtful receptacles of that Ught ; for the exterior
memory is the ultimate of order, in which things spiritual and
celestial softly terminate and dweU, when goods and truths are
there. 467. Men who are in love to the Lord, and in charity to
wards thefr neighbour, have angeUc inteUigence and vrisdom
vrithin them even whUe they are li-ring ia the world ; but they
are stored up in the inmost principles of thefr interior memory,
and cannot appear even to theraselves untU they put off corpo
real things. The natural raeraory is then laid asleep, and they
awake into the interior memory, and successively afterwards
into angelic memory itself.
468. flow the rational [mind] may be cultivated, shall now
be shewn in a few words. Genuine rationality consists of
truths, and not of falses ; for that which consists of falses is not
rationaUty. Truths are of three kinds ; ciril, moral, and spi
ritual. Ciril truths relate to matters of law, and such as con
cern the forms of government in states; and in general, to
justice and equity. Moral truths relate to the conduct of life
in regard to society and its engagements. They refer therefore
to sincerity and uprightness in general, and specificaUy to
rirtues of every kind ; but spiritual truths relate to those things
which are of heaven and the church, and therefore in general
to the good which is of love and the trath which is of faith.
There are three degrees of life in every raan, — see above, n. 367.
The rational principle is opened to the ffrst degree by ciril
traths, to the second degree by moral truths, and to the third
degree by spiritual truths ; but it is to be observed, that the
rational principle is not forraed and opened by the mere know
ledge of those truths, but by a Ufe according to them, that is,
by the love of them from spiritual affection ; and to love them
from spiritual affection is to love what is just and equitable be
cause it is just and equitable ; what is sincere and upright be
cause it is sincere and upright ; and what is good and trae
because it is good and trae. To Uve according to ciril, moral,
250

HEAVEN AND HELL. 468, 469
and spiritual truths, and to love thera from corporeal affection,
is to love them for the sake of self ; for the sake of reputation,
honour, or gain ; and therefore in proportion as man loves them
from corporeal affection, he is not rational, because he does not
reaUy love them, but himself, and they are only as servants
compeUed to serve a master ; but when truths are servants, they
do not enter into man, and open any degree of his Ufe, even
the ffrst, but they reside in the memory only, as mere scientifics
under a raaterial form, and there conjoin theraselves vrith the
love of self, which is corporeal love. The raanner in which
man becomes rational is now erident, namely, that he becomes
rational to the thfrd degree by the spiritual love of the good
and the trae, which are of heaven and the church; to the
second degree by the love of sincerity and uprightness ; and to
the ffrst degree by the love of justice and equity. The two
latter loves also become spiritual in the truly rational raan,
because the spiritual love of goodness and truth flows into
them, conjoins itself to them, and forras them into a Ukeness
of itself. 469. Spirits and angels have memory as well as men ; for
whatever they hear, see, think, wiU, and do, remains with them,
and is the means by which thefr rational principle is graduaUy
perfected throughout eternity, flence it is that spirits and
angels advance in inteUigence and vrisdom Uke raen by means
of the knowledges of truth and good. That spirits and angels
have raeraory, has been proved to rae by abundant experience;
for I have heard thera, when conversing vrith other spirits, speak
from thefr remembrance of raany things which they had thought
and done, both in public and in private ; and I have seen also
that they who were principled in any truth from simple good,
were imbued vrith knowledges, and through them vrith intel
Ugence, and that afterwards they were taken up into heaven.
It must, however, be observed, that none are imbued with
knowledges, and through them vrith inteUigence, except in pro
portion to the affection of good and truth in which they were
principled in the world; for the affection of every spfrit and
angel remains the same, both in quaUty and intensity, as it was
in the world, although it is afterwards perfected by irapletion, or
fUUng up, throughout all eternity. Nothing exists which is not
capable of being fiUed up to eternity ; for every thing may be
infinitely varied, enriched, multiplied and fructified, and no end
can be assigned to any good thing because it springs from the
Infinite. That spfrits and angels become continually more per
fect in intelligence and vrisdom by the knowledges of truth and
good, may be seen in the chapters on the wisdom of the angels of
heaven, n. 365 to 375 ; on those in heaven who belonged to the
nations or people out of the church, n. 31 8 to 338 ; and on
infants in heaven, n. 339 to 345 ; and that this extends to the
351

469  471 HEAVEN AND HELL.
degree of the affection of good and truth in which they were in
the world, but not beyond it, n. 349.

THAT THE CHARACTER OF MAN AFTER DEATH IS DETER
MINED BY HIS LIFE IN THE WORLD.
470. That every one's life remains with him after death, is
known to every Christian from the Word; for it is there declared,
in many passages, that man vriU be judged and rewarded accord
ing to his deeds and works; and every one who thiaks from
good, and from essential truth, necessarUy believes that he who
has lived weU will go to heaven, and that he who has Uved
vrickedly wUl go to hell ; but they who are in evU, are not will
ing to believe that thefr state after death vriU be according to
their life in the world ; for they think, especiaUy in sickness, that
heaven is open to every one from pure mercy, whatever may
have been the quaUty of his life ; and that admission is granted
according to faith, which they separate from Ufe.
471. That man vrill be judged and rewarded according to his
deeds and works, is declared in many passages of the Word, as
in the foUovring : " Tke Son of Man shall come in tke glory of
His Fatker witk His angels, and tken He skall reward every man
according to kis works," Matt. xvi. 37. " Blessed are tke dead
whick die in tke Lord from kencefortk: Yea, saitk tke Spirit,
tkat tkey may rest from their labours ; and their works do follow
them," Rev. xiv. 13. " / will give unto every one of you accord
ing to your works," Rev. U. 23. " I saw the dead, small and
great, stand before God; and the books were opened; and the
dead were judged out of tkose tkings wkick were written in the
books, according to tkeir works. The sea gave up the dead which
were in it ; and death and hell delivered up tke dead wkick were
in tkem ; and they were judged every man according to his
works," Rev. xx. 12, 13. "Behold I come quickly ; and my
reward is witk me, to give every man according as kis work shall
be," Rev. xxii 13. " Whosoever hearetk these sayings of mine,
and doetk tkem, I will liken him unto a wise man — but every one
that heareth these sayings of mine and doeth them not, shall be
likened unto a foolish man," Matt. vU. 24, 26. " Not every one
that saith unto me. Lord, Lord, shall enter into tke kingdom of
keaven ; but he tkat doeth the will of my Fatker wko is in heaven.
Many will say unto me in tkat day. Lord, Lord, 'have we not pro
phesied by tky name, and in thy name have cast out devils? and
in tky name done many wonderful works ? and tken will I profess
unto tkem, T never knew you ; depart from me, ye tkat work
252

HEAVEN AND HELL. 471, 472
iniquity," Matt. rii. 23, 23. " Then skall ye begin to say. We
have eaten and drunk in tky presence, and thou kast taugkt in
our streets ; but He skall say, I tell you, I know you not, ye
workers of iniquity," Luke xiU. 26, 37. " I will recompense tkem
according to tkeir deeds, and according to the works of their own
hands," Jer. xxv. 14. " Jehovak, whose eyes are open on all the
ways of tke sons of men, to give every one according to kis ways,
and according to the fruit of kis doings," Jer. xxxii. 19. " I
will punisk tkem for tkeir ways, and reward tkem for tkeir
doings," Hosea iv. 9. "Jekovah dealetk with us according to
our ways, and according to our doings," Zee. i. 6. Wherever
the Lord prophesies conceming the last judgraent. He mentions
notking but works, declaring that they who have done good
works shall enter into eternal Ufe, and that they who have done
evU works shaU enter into daranation ; — see Matt. xxv. 32 to 46,
and many other passages which treat of the salvation and con
demnation of man. It is evident that works and deeds are the
external life of raan, and that the quality of his iaternal Ufe is
ijianifest in them.
472. By the deeds and works according to which man is
judged, are not meant deeds and works as they appear in out
ward form only, but also as they are iuteraaUy and reaUy ; for
every one knows that every deed and work proceeds from man's
vriU and thought. If it were othervrise, they would be raere
motions, Uke those of an automaton or image ; and therefore a
deed or work, riewed in itself, is nothing but an effect, which
derives its soul and life from the wiU and thought so perfectly,
that it is vriU and thought in effect, or wiU and thought in ex
ternal form, flence it follows, that such as the wiU and thought
are which produce a deed or work, such also is the deed or work.
If the thought and vrill be good, the deeds ahd works are good;
but if the thought and wUl be eril, the deeds and works are
eril, although outwardly they may appear the same. A thou
sand men may act so much aUke, that there may be no dis
tinguishable difference amongst them, and yet the actions of
every one shaU be essentially different, because they proceed
from dissimUar wUls. Eor example, in the case of acting sin
cerely and justly with our neighbour, one man may act sincerely
and justly in order that he may appear to be sincere and just
for the sake of himself and his own credit ; another for the sake
of the world and of gain ; a thfrd for the sake of reward and
merit ; a fourth for the sake of friendship ; a fifth through fear
of the law, or of the loss of reputation and employment; a sixth
to draw over another to his own side, although he is in the
wrong; a seventh to deceive; and others from other motives.
The actions of aU these may appear good, because it is good to
act sincerely and justly towards our neighlDour, but stUl they ars
eril, because thev are not done for the sake of sincerity and
253

472, 473 HEAVEN AND HELL.
justice, or from the love of sincerity and justice, but for the
sake of self and the world. These are the objects which are
reaUy loved, and outward sincerity and justice are subserrient
to them, as servants to a master who despises and casts them
off when they no longer serve him. The sincere and just con
duct of those who act from the love of sincerity and justice
appears outwardly the same. Of these some 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; sorae from the good of charity towards
thefr neighbour, because his good ought to be consulted ; and
some from the good of love to the Lord, because good ought to
be done for its own sake, and therefore also sincerity and jus
tice. They love sincerity and justice because they are from the
Lord, and because the Dirine which proceeds from the Lord is
in them, and therefore because, in thefr very essence, they are
dirine. The deeds or works which are done from these motives
are interiorly good, and therefore also they are exteriorly good;
for, as was said above, deeds or works derive their quaUty from
the thought and vrill, and are only inanimate motions without
them. Frora these considerations it is manifest what is meant
by deeds and works in the Word.
473. Since deeds and works are of the will and thought,
therefore also they are of the love and faith, and consequently
they are of the same quaUty as the love and faith ; for whether
we speak of man's love or of his vrill it is the same thing ; and
whether we speak of his faith or of his determinate thought,
it is the same thing ; because what a man loves he wUls, and
what he beUeves he thinks. If a raan loves what he believes,
he also vriUs it, and, as far as he is able, he does it. Every
one may know that love and faith are in man's wUl and thought
and not out of them, because the vrill is enkindled by love, and
the thought is enlightened by the traths of faith ; and therefore
none are enlightened but those who are enabled to think vrisely,
and they think truths and wUl traths according to the means of
thefr Ulumination, or, — ^what is the sarae thing, they beUeve
them and love them.*"
" As aU things in the universe, which exist according to order,
have reference to good and truth, so, vrith man, they have reference to
wiU and understanding, n. 803, 10122 ; because the wUl is the reci
pient of good, and the understanding is the recipient of truth, n. 3332,
3623, 5232, 6065, 6126, 7503, 9300, 9995. It amounts to the same
thing, whether we speak of trath or of faith, because faith is of truth
and truth is of faith ; and it amounts to the same thing whether we
apeak of good or of love, because love is of good and good ia of love,
n. 4353, 4997, 7178, 10122, 10367. Hence it follows that the un
derstanding is the recipient of faith, and the vriU of love, n. 7179,
10122, 10367 ; and since the understanding of man is capable of
254

HEAVEN AND HELL. 474, 475
474. The vriU constitutes the man, and the ught is only so
far constituent of man as it proceeds from the wUl : deeds and
works proceed from both. It araounts to the sarae thing if we
say that love constitutes the man, that faith is constituent of
man only so far as it proceeds from love, and that deeds and
works proceed from both ; and hence it follows, that the will or
love is the real raan, for whatever proceeds is subordinate to
that which it proceeds from. To proceed is to be produced and
embodied in a form wkick may be perceived and comprekended."
flence it is erident that faith separate from love is not faith, but
mere science void of spiritual life ; that a deed or work vrithout
love is not a deed or work of life, but a deed or work of death ;
and that it derives the appearance of life from the love of eril
and from faith in the false. This appearance of Ufe is what is
caUed spiritual death.
475. The whole man is exhibited in his deeds or works.
WUl and thought, or love and faith, which are his interiors, are
not complete, untU they exist in deeds or works, which are his
exteriors ; for deeds and works are the ultimates in which love
and faith terminate, and vrithout which they are vague princi
ples, which have no real existence, and therefore form no part of
the man. To think and to wUl vrithout action, when action is
possible, is to be like a flame shut up in a close vessel, which dies
away ; or Uke seed cast upon sand, which does not germinate,
but perishes : whereas to think and to vrill and thence to act,
is to be like a flame in the open afr, which diffuses heat and
Ught aU around ; or Uke seed sown in the ground, which springs
receiving faith in God, and the vriU is capable of receiving love to
God, it foUows that man is capable of being conjoined vrith God in
faith and love ; but a being who is capable of conjunction mth God by
faith and love can never die, n. 4626, 6323, 9231.
" The wdll of man is the very esse of his life, because it is the
receptacle of love or good ; and the understanding is the existere of
life thence derived, because it is the receptacle of faith or trath, n.
3619, 5002, 9282. Thus the life ofthe wiU is the principal Ufe of
man, and the life of the understanding proceeds from it, n. 585, 690,
3619, 7342, 8886, 9282, 10076, 10109, 10110,— as light proceeds
from fire or flame, n. 6032, 6314. Hence it follows that man is man
by virtue of his vrill and of his understanding as derived from his will,
n. 8911, 9069, 9071, 10076, 10109, 10110. -Every man is loved
and esteemed by others according to the good of his wiU and of his
understanding thence derived ; for he is loved and esteemed who wills
well and has a good understanding, but he ia rejected and despised
who understands weU and does not vrill weU, n. 8911, 10076. Man
after death remains such as his vriU is and his understanding thence
derived, n. 9069, 9071, 9386, 10153; and consequently 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, vanish after death, because they are
not in man, and form no part of him, n. 563, 2364, 10153,
355

475  477 HEAVEN AND HELL,
up into a tree or flower, and thus attains the perfection of its
existence. Every one may know that to wUl and not to act,
when action is possible, is in reaUty not to vrill ; and that to
love and not to do good, when it is possible, is in reality not to
love ; for wiU, which stops short of action, and love which does
no good, are mere fantasies of thought which vanish and are
dissipated. Love and will are the very soul of every deed and
work, and they form to themselves a body in sincere and just
action ; nor has the spfritual body, or the body of man's spirit,
.¦my other origin ; for it is formed from those things only which
man does from his love or wUl, — see above n. 463. In a word, aU
things of man and of man's spirit are in his deeds or works."
476. It is thus clearly erident that the life which reraains
vrith man after death is his love and the faith thence derived ;
not love and faith in mere potentiaUty, but love and faith reahsed
in action. Deeds or works, therefore, constitute raan's spiritual
life, because they contain vrithin them aU things of man's love
and faith.
477. The ruUng love remains vrith man after death, and
is unchanged throughout eternity. Every man is influenced by
many loves, but still they aU have reference to his ruling love,
and raake one vrith it, or are component parts of it. AU things
of the vriU which agree vrith the raUng love are called loves,
because they are loved; and these loves are interior and ex
terior, for some of them are immediately conjoined to the ruling
love, and some mediately ; some are nearer to it and some are
more remote, but aU are in some manner its servants. Viewed
coUectively they constitute, as it were, a kingdom ; for, although
man is entfrely ignorant of it, thefr arrangement within him
resembles the subordinations of a kingdom ; and something of
this is raanifested to him in the other Ufe, because the extension
of his thought and affection depends upon the arrangement of
his affections : they extend into heavenly societies if his ruUng
love consist of heavenly loves, and into infernal societies if his
ruling love consist of infernal loves. That aU the thoughts and
affections of spirits and angels extend into the societies around
them, may be seen in the chapter conceming the vrisdom of the
" Interior things flow successively into things exterior, untU they
reach the extreme or ultimate, and there they exist and subsist, n.
634, 6451, 6466, 9216. They not only flow-m, but also form in the
ultimate what is simultaneous : in what order, n. 6897, 6461, 8603,
10099. Hence aU interior things are held together in connexion, and
subsist, n. 9828. Deeds or works are idtimates which contain interior
things, n. 10331, and therefore to be recompensed and judged according
to deeds and works is to be recompensed and judged according to all
things of love and faith, or of wiU and thought ; because these are the
interior things contained in them, n. 3147, 3934, 6073, 8911, 10331,
1033b. 356

HEAVEN AND HELL, 477 — 479
angels of heaven; and also in that on the form of heaven
according to which angeUc consociations and communications
subsist. 478. The truths which have been hitherto advanced affect
only the thought of the rational man, but in order that they
may be apprehensible even by the senses, I vriU relate some
facts from experience to illustrate and conflrm them. First, it
shaU be she-wn that man, after death, is his own love or his own
wUl. Secondly, that he remains to eternity of the same
quality as his vrill or ruUng love. Thirdly, that the man who
is in celestial and spiritual love goes to heaven, and that he who
is in corporeal and worldly love, -without celestial and spfritual
love, goes to hell. Fourthly, that faith does not remain vrith
man, unless it springs from heavenly love ; and. Fifthly, that
love in act, — which is the very life of man, — remains.
479. Tkat man after deatk is kis own love or his own will,
has been testified to me by abundant experience. The universal
heaven is distinguished into societies according to the differ
ences of the love of good, and every spirit who is elevated into
heaven and becomes an angel, is conveyed to that society which
is distinguished by his ruling love. On his arrival there, he is
at home, and as though he were in the house where he was
born : he perceives this, and enters into consociation with
his Uke. When he leaves that society, and goes to another
place, he feels a kind of inward resistance, attended with a
desfre to return to those who are like him, and thus to his nUing
love ; and hence it is that the angels of heaven are arranged
in distinct societies ; and thus also the inhabitants of heU are
consociated according to the loves which are opposite to hea
venly loves. — That heaven and hell consist of innumerable so
cieties, and that they are all distinct according to differences of
love may be seen above, n. 41 to 50, and n. 300 to 313. — Thai
man after death is his own love, is also erident, because those
things are removed and as it were taken away from him then,
which do not make one with Ids ruling love. If he is a good
spfrit, all things which are discordant or which disagree vrith
his good are removed and as it were taken away, and he is thus
let into his own love ; and if he is eril, a similar process is
effected, but vrith this difference, that traths are taken away from
the eril, and falses are taken away from the good, untU at length
each becoraes his own love. This takes place when the spfrit is
brought into his thfrd state, which wiU be treated of in a sub
sequent chapter. He then turns his face constantly to his ovm
love, which he has continuaUy before his eyes, in whatever
direction he may turn himself; see above, n. 133, 134. AU
spirits may be led at pleasure, prorided only that they be kept
in thefr raUng love ; for they are unable to resist the attraction,
even though they are perfectly aware that they are led by it,
357 s

479 HEAVEN AND HELL.
and determine to resist. The experiment has been frequently
made, whether spfrits can act «n any degree contrary to their
ruling love, but they have tried in vain. Thefr love is Uke a
chain or rope, vrith which they are, as it were, tied round ; by
which they may be drawn, and from which they cannot extricate
themselves ; and the case is simUar vrith men in the world ; for
thefr raUng love leads them, and by means of that love they are
led by other men ; but when they become spirits, the govern
ment of thefr nUing love is more perfect, because then it is not
aUowable to assume the appearance of any other love, and feign
a character not properly thefr own. That the spirit of man is
his ruhng love, is manifest in aU social intercourse in the other
life ; for so far as aay one acts or speaks in agreement vrith the
love of another, he appears to be wholly present with him, and
his countenance is expanded, cheerful, and Uvely ; but so far as
any one acts or speaks in opposition to the love of another, his
countenance begins to change, to become obscure, and to fade
from the sight, until at length he entfrely disappears. I have
often wondered at this, because nothuig of the kind can take
place in the world ; but I was told, that the case is simUar vrith
the spirit in man, which, when it averts itself from another, is
no longer risible to him. That a spirit is his own ruUng love,
was also proved to me by the cfrcumstance, that every spirit
seizes and appropriates to himself every thing which agrees with
his love, and rejects and separates from himself aU things which
do not agree vrith it ; for the ruUng love is Uke the spongy and
porous wood of a tree, which imbibes such fluids as promote its
gi'ovri;h, and rej fects all others. It is also Uke animals of every
kind, which know thefr proper food, and seek after that which
agrees vrith their nature, whUe they avoid aU things which dis
agree with them ; for every love desfres to be nourished by its
own, evU love by falses, and good love by truths. I have some
times observed, that simple good spfrits vrished to instruct the
evU in truths and goods, but that they fled away far from the
instraction, and when they came to their associates, they seized
vrith aridity on the falses which were in agreement vrith thefr
love. I have also observed, that when good spfrits converse
with each other concerning truths, they are heard with pleasure
by the good, but that the evU pay no attention to them, and
seem not to hear.
In the world of spirits there are many ways, some of which
lead to heaven, and some to hell, and each conducts to some
particular society. Good spfrits enter none but those which lead
to heaven, and specifically those only which lead to societies dis
tinguished by the good of thefr peculiar love ; nor do they see any
other ; but e-ril spirits enter no ways but those which lead to heU,
and specificaUy those only which lead to societies distinguished
by the evil of their pcciUiar love, nor do they see any other ; or,
258

HEAVEN AND HELL. 479, 480
if they do see them, they are unvriUing to walk in them. Such
ways in the spiritual world are real appearances, which cone
spond to truths or to falses, and hence ways, in the Word, sig
nify truths or falses.^ Experience therefore confirms the dictate
of reason, that every man after death is his own love, and his
own vriU. We say, "his own vriU," because the vriU of every
one is his love.
480. That man after death remains to eternity of tke same
quality as kis will or ruling love, has also been proved to me by
abundant experience. I have been permitted to converse vrith
spirits who Uved two thousand years ago, and whose Uves are
described in history, and I found that they stUl retained their
distinctive character, and were exactly such as they had been
described ; for the quality of thefr love from and according to
which thefr lives were formed remained the same. I have also
conversed vrith some who Uved seventeen hundred years ago,
and whose lives are known from history ; vrith others who lived
four hundred years ago ; vrith others who Uved three hundred
years ago, and vrith others who Uved more recently ; and I have
invariably found that the affection which distinguished them in
the world stUl prevaUed among them aU. The only difference
was, that the deUghts of thefr love were turned into things which
conespond to them. The angels say, that the Ufe of the ruling
love remains unchanged to eternity, because every one is his
own love, and therefore to change the ruling love of a spirit
would be to deprive bim of his Ufe, or to annihilate him. They
explain the reason of this, namely, that man after death is no
longer capable of being reformed by instraction, as he is in the
world, because the ultimate plane, which consists of natural
knowledges and affections, is then quiescent, and cannot be
opened, because it is not spiritual, — see above, n. 464; — that
the interiors which belong to the rational and natural miads
rest upon that plane, Uke a house upon its foundation; and
that hence man remains to eternity such as the life of his love
had been in the worid. The angels wonder exceedingly that
man is not aware that every one is of the same quaUty as his
raUng love ; that many should believe they may be saved by
immediate mercy, and by faith alone, vrithout any regard to
the quaUty of thefr Uves ; that they do not know that Dirine
mercy operates by mediums, and consists in being led by the
Lord both in the world and afterwards to eternity ; and that
they are led by mercy who do not Uve in eril. They are sur-
P A way, a path, a road, a street, and a broad street, signify traths,
which lead to good ; and also falses which lead to e-vU, n. 627, 2333,
10422. To sweep a way denotes to prepare for the reception of traths,
n. 3142. To make a way known, when spoken concerning the Lord,
denotes to instract in traths which lead to good, n. 10565,
259 s3

480, 481 HEAVEN AND HELL.
prised also that man does not know that faith is the affection ol
truth proceeding from heavenly love which is from the Lord.
481. That the man who is in celestial and spiritual love goes
to keaven, and ke wko is in corporeal and worldly love, without
celestial and spiritual love, goes to hell, has been demonstrated
to me by aU whora I have seen taken up into heaven, or cast
into hell ; for they who were taken up into heaven were in the
life of celestial and spfritual love, but they who were cast into
heU were in the life of corporeal and worldly love. Celestial
love consists in loving goodness, sincerity, and justice, for their
ovm sake, and in doing goodness and justice frora that love.
flence is derived the life of goodness, sincerity, and justice,
which is celestial Ufe. They who love goodness, sincerity, and
justice, for thefr ovra. sake, and live according to them, love the
Lord above all things ; because goodness, sincerity, and justice,
are from flim. For the same reason they also love thefr neigh
bour, because goodness, sincerity, and justice, are in reaUty the
neighbour whom we are coraraanded to love :* but corporeal love
consists in loring goodness, sincerity, and justice, not for their
own sake, but for the sake of self, . because they are loved only
as means to secure reputation, honour, and gain. In such love
there is no regard for the Lord and the neighbour, but for self
and the world alone ; and therefore they take deUght in fraud,
and fraud renders thefr good eril, thefr sincerity insincere, and
thefr justice unjust ; because eril, insincerity, and injustice, are
the true objects of thefr love. Since, therefore, the quaUty of
man's love determines the quality of his Ufe, ali spfrits are exa-
2 The Lord is our neighbour in the supreme sense, because He
ought to be loved above all things ; but to love the Lord ia to love that
which is from Him, because He Himself is in every thing which is
from Himself; thus it is to love the good and the true, n. 2425, 3419,
6706, 6711, 6819, 6823, 8123. To love the good and the trae, which
is from Him, is to live acoording to them, and this is to love the Lord,
n. 10143, 10153, 10310, 10336, 10578, 10645. Every man, and
every society ; also a man's country and the church ; and, in the uni
versal sense, the kingdom of the Lord, are our neighbour ; and to do
them good from the love of good, according to the quaUty of their state,
is to love our neighbour ; thus their good, which is to be consulted, is
our neighbour, n. 6818 to 6824, 8123. Moral good alao, which ia
sincerity, and civil good, which is justice, are our neighbour ; and to
act sincerely and justly from the love of sincerity and justice is to love
our neighbour, n. 2915, 4730, 8120, 8121 to 8123. Hence charity
towards our neighbour extends itself to aU things of the life of man,
and to do what is good and just, and to act sincerely from the heart,
in every occupation and in every work, is to love our neighbour, n.
2417, 8121, 8124. Doctrine in the ancient church was the doctrine
of charity, and hence that church had wisdom, n. 2417, 2385, 3419,
3420, 4844, 6628.
360

HEAVEN AND HELL. 481
mined immediately on thefr entrance into the spiritual world
after death, and when their quaUty is ascertained, they are
brought into connexion vrith those who are in similar love :
they who are in heavenly love are connected vrith those who
are Uke them in heaven, and they who are in corporeal love
with those who are Uke them in heU. When they have passed
through thefr ffrst and second states, the two classes are so en
tirely separated, that they neither know nor see each other any
more ; for every one becomes his ovm love, not, only as to his
interiors, which are of the mind, but also as to his exteriors,
which are his face, his body, and his speech ; and thus every
one becomes a risible iraage of his own love. They who are
corporeal loves in form, appear duU, obscure, black, and ugly ;
but they who are heavenly loves in form, appear cheerful, bright,
fafr, and beautiful. Thefr minds and thoughts are equaUy dis
similar ; for they who are forms of heavenly loves are inteUigent
and vrise ; but they who are forms of corporeal loves are stupid
and idiotic. When thefr thoughts and affections are looked into,
the interiors of those who are in heavenly love appear like light,
— in some cases like flaraing light, — and thefr exteriors appear
of various beautiful colours Uke rainbows ; but the interiors of
those who are in corporeal love appear black, because they are
closed, and in some cases they have a dusky fiery appearance
Such spirits are interiorly malignantly deceitful ; and thefr exte.
riors appear of hideous and melancholy colours. The interiors
and exteriors, which are of the rational and natural mind, are
risible in the spfritual world, whenever the Lord pleases. They
who are in corporeal love, can see nothing in the light of heaven,
because it is thick darkness to them ; but the light of heU, which
is Uke that of burning charcoal, appears to them as clear light.
Their interior sight also is darkened in the Ught of heaven, so
that they becorae insane ; and therefore they shun that Ught,
and hide themselves in dens and caverns, at a depth proportioned
to thefr falses derived from evils. On the other hand, they who
are in heavenly love, see aU things more clearly in proportion
as they enter more interiorly or more eminently into the Ught
of heaven ; and in the same proportion also every thing which
they see appears to be more beautiful, and every truth is per
ceived more intelUgently and raore vrisely. They who are in
corporeal love, cannot live in the heat of heaven, for the heat
of heaven is heavenly love ; but the heat of heU is congenial to
them, because that heat is the love of exercising cruelty towards
all who do not favour them ; and the delights of that love are
contempt of others, enmity, hatred, and revenge. These de
Ughts are the zest of thefr life. To do good to others from good,
and for the sake of good, is utterly unknown to them ; but they
are skUled in doing good from eril, and for the sake of evU.
Such spirits cannot breathe in heaven, for when any evU spirit
26]

481  483 HEAVEN AND HELL.
is taken thither, he pants for breath Uke a man in the agonies
of death ; but they who are in heavenly love breathe more freely,
and live more fuUy, in proportion as they enter more interiorly
into heaven, flence it is erident, that celestial and spiritual
love is heaven with man, because aU things of heaven are in
scribed on that love ; and that corporeal and worldly love, des
titute of what is celestial and spfritual, are hell vrith man, be
cause aU things of heU are inscribed on those loves. It foUows,
that he who is in celestial and spiritual love goes to heaven, and
that he who is in corporeal and worldly love, void of that which
is celestial and spiritual, goes to lieU.
482. Tkat faith does not remain witk man, unless it springs
from heavenly love, has been made manifest to me by so much
experience, that aU the particulars would fill a volume. This I
can testify, that there neither is nor can be any faith vrith those
who are in corporeal and worldly love vrithout celestial and spi
ritual love; and that their faith is mere science, or a vague
persuasion that a thing is true, because it serves their love.
Many who supposed that they had faith, have been brought to
those who really have faith, and when communication vrith them
was opened, they perceived that thefr faith was no faith. They
also confessed afterwards, that mere belief in the trath, and in
the Word, is not faith ; but that to love truth frora heavenly
love, and to vriU and do it from interior affection, is faith. It
was also shewn that thefr persuasion, which they called faith,
was like the light of vrinter, in which there is no heat ; and
when, therefore, all things on the earth, Ue torpid, locked up in
frost, or buried in snow. As soon as the rays of the light of
heaven faU upon the light of this persuasive faith, it is not only
extinguished, but is turned into thick darkness, in which no
one can see himself. The interiors also are darkened, so that
such spirits understand nothing, and at length become insane
from falses. AU the truths which they had leamed frora the
Word and from the doctrine of the church, and had caUed the
truths of their faith, are taken away from them, and in thefr
place they are imbued with every false principle which is in
agreement with the eril of thefr Ufe ; for aU are let into then
own loves, and into the falses which agree vrith those loves, and
therefore they hate and reject truths, because they are repugnant
to the falses of their eril. I testify from all my experience con
ceming heaven and heU, that all who have beUeved the doctrine
of salvation by faith alone, and have led evU lives, are in heU. I
have seen many thousands of them cast down thither, concerning
whom see the treatise On the Last Judgment and the De
struction OP Babylon.
483. That love in act, — which is the very life of man,— re
mains after deatk, is a conclusion which necessarily foUows from
the experimental eridence just adduced, and also from what
363

HEAVEN AND HELL. 483  485
has been said concerning deeds and works. Love in act is work
and deed.
484. AU works and deeds partake of moral and civU life, and
therefore have relation to sincerity and uprightness, justice and
equity. Sincerity and uprightness relate to moral life ; justice
and equity to civU life ; and the love from which they are prac
tised, is either heavenly or infernal. The works and deeds of
moral and civU Ufe are heavenly, if they are done from heavenly
love ; because whatever is done from heavenly love is done from
the Lord, and whatever is done from the Lord is good ; but the
deeds and works of moral and civU life are infernal, if they are
done from infernal love ; for whatever is done from this love, —
which is the love of self and the world, — ^is done from raan hira
self, and whatever is done from man himself is, in itself, e-ril ;
because man, riewed in himself, or as to his proprium, is notking
but evil.''

THAT THE DELIGHTS OF EVERY ONE S LIFE ARE TURNED
AFTER DEATH INTO DELIGHTS WHICH CORRESPOND
TO THEM.
485. That the ruling affection or predorainant love reraains
with every one to eternity, was shewn in the preceding chapter;
but that the delights of that affection or love are turned into
correspondent deUghts, reraains now to be shewn. Corre
spondent deUghts are spiritual deUghts which correspond to
natural deUghts ; and that these are turned into spfritual de
lights in the other world, is evident, because so long as raan is
in the natural world he is in a terrestrial body, but when he
"¦ The proprium of mau consists in loving himself more than God,
and the world more than heaven, and in making Ught of his neighbour
in comparison vrith himself ; thus it consists in the love of self and
the world, n. 694, 731, 4317. Man is born into this proprium, which
is dense eril, n. 210, 216, 731, 874, 875, 876, 987, 1047, 2307, 2308,
3518, 3701, 3812, 8480, 8550, 10283, 10284, 10286 10732. Not
only all eril, but also every false, comes from the proprium of man, n.
1047, 10283, 10284, 10286. The evils which are from the proprium
of man, are contempt of others, enmity, hatred, revenge, cruelty, deceit,
n. 6667, 7370, 7373, 7374, 9348, 10038, 10742. As the^ proprium
of man has rule, the good of love and the truth of faith are either re
jected, or suffocated, or perverted, n. 2041,_ 7491, 7492, 7643, 8487,
10455, 10742 ; for the proprium of man is hell vrith him, n. 694,
8480 ; and the good which man does from the proprium, is not good,
but is in itself evU, n. 8480.
363

485  487 HEAVEN AND HELL.
enters the spiritual world, he puts on a spfritual body. That
angels are in perfect human form ; that men retain the same
form after death, and that the bodies vrith which they are then
clothed, are spfritual, may be seen above, n. 73 to 77 ; and n.
453 to 460; and the nature of the correspondence which subsists
between natural things and things spiritual was explained in n.
87 to 115.
486. All the deUghts of which man is sensible spring from
his ruUng love, for nothing is deUghtful to man which he does
not love. That which he loves most is therefore supremely
delightful ; for it amounts to the same thing whether we speak
of the ruUng love, or of that which is loved above all thmgs.
Delights are various, for there are, in general terms, as many
deUghts as there are ruling loves, and therefore as many as there
are men, spirits and angels ; for the ruling love of one is never
in aU respects Uke that of another, and hence it is that no two
faces are exactly alike ; because the face is an image of the
mind, and becomes, in the spiritual world, an iraage of the
ruling love. The specific delights of every indiridual are also
infinitely various, nor is a single deUght of any one exactly the
same as another, whether we regard those which succeed one
another, or those which are simultaneous. Nevertheless aU the
specific delights of every one refer to his own love, which is his
ruUng love, for they compose it, and thus make one vrith it; and
in the same manner aU delights in general have reference to one
universally ruling love. In heaven they refer to the love of the
Lord, and in hell to the love of self.
487. The nature and quality of the spfritual delights into
which natural delights are turned after death, cannot be under
stood except from the science of correspondences. This science
teaches, in general, that nothing natural can exist without some
spiritual correspondent, and it also teaches the specific nature
and quaUty of that which corresponds. By this science, there
fore, a man may know his own state after death, if he knows
his own love, and understands its relation to that universaUy
ruling love just spoken of, to which all loves have reference ; but
those who are in the love of self cannot know thefr ruling love,
because they love whatever is thefr ovra.. They, therefore, caU
their evUs goods, and the falses which favour them, and by which
they confirm thefr erils, they caU truths. Nevertheless, they
may know thefr true quaUty if they are willing, frora others
who are wise, because such men see what they themselves do
not see ; but they cannot know it if they are so intoxicated
vrith the love of self, as to reject aU teaching. They who are
in heavenly love receive instruction, and see the erils into which
they were born, when they are betrayed into them ; for they
discern them by rirtue of truths which make evUs manifest.
Every one is capable of seeing eril and its falses by vfrtue of
364

HEAVEN AND HELL, 487, 488
truth derived from good ; but no one can see the good and the
trae from e-ril, because the falses of eril are darkness and cor
respond to darkness. They who are in falses derived from evU
are therefore like bUnd men, who cannot see even in the light.
They also shun truths as bfrds of night" shun the day, for truths
derived from good are Ught, and Ukewise correspond to light, —
see above, n. 136 to 134, — wherefore they who are in traths
derived from good, are seers and men wkose eyes are open to
discern the things both of darkness and of light. These truths
also have been confirmed by experience. The angels in heaven
see and perceive the evUs and falses which soraetiraes arise in
themselves, and also the evils and falses which prevaU in the
spirits in the world of spirits who are connected with the heUs ;
but those spirits themselves are unable to see thefr own evUs
and falses. What the good of heavenly love is, what conscience
is, what sincerity and justice, — except they are practised for some
selfish end, — and what it is to be led by the Lord, they cannot
conceive : they affirm, indeed, that there are no such things,
and therefore that they are of no value. These observations are
made to induce raen to examine themselves, and learn from
their deUghts the quaUty of thefr love, that they m.&j foreknow
the state of their own life after death, in proportion as they
understand the science of correspondences.
488. In what manner the delights of every one's life are
turned after death into delights which correspond to them, may
indeed be known from the science of correspondences ; but as
the existence of that science is not yet generally known, I wiU
iUustrate the subject by examples from experience. All those
who are in eril, and have confirmed theraselves in falses against
the truths of the church, and especially those who have rejected
the Word, shun the Ught of heaven, and plunge into places under
ground, which appear, from vrithout, to be very dark, and into
clefts of rocks where they hide themselves. AU this results from
correspondence. They love falses and hate traths, and therefore
they seek such retreats ; for subterranean caverns and clefts of
rocks,' and also darkness itself, correspond lo falses, and light
corresponds to truths, flence it is deUghtful to thera to inhabit
' From correspondence darkness, when mentioned in the Word,
signifies falses, and thick darkness the falses of evU, n. 1839, 1860,
7688 7711. The light of heaven is thick darkness to the evU, n.
1861, 6832, 8197. The inhabitants of heUs are said to be in darknesT,,
because they are in the falses of evil, n. 3340, 4418, 4531. _ The blind,
in the Word, signify those who are in falsea, and are not vrilUng to be
instructed, n. 2383, 6990.
' A hole and the cleft ofa rock, in the Word, signify an obscure
and false principle of faith, n. 10582 ; because a rock signifies faith
from the Lord, n. 8581, 10580, and a stone the trath of faith, n. 114,
643, 1298, 3720, 6426, 8609, 10376.
365

488, 489 HEAVEN AND HELL.
such places, and undelightful to them to dweU in the open fields.
Others who take delight in clandestine and insidious purposes;
and in the secret contrivance of deceitful machinations, conduct
themselves in a simUar manner, for they also inhabit subtena-
nean vaults, and chambers so dark that they cannot even see one
another, and there they whisper in each other's ears m corners :
for such are the correspondents into which the delight of their
love is changed. Again, they who study the sciences vrith no other
end than to acqufre the reputation of leaming, and who do not
cultivate the rational principle by means of them, but from self-
Eonceit take a vain deUght in the stores of mere raeraory, love
sandy places, and prefer them to fields and gardens, because sandy
places correspond to such studies. They who are leamed in the
doctrinals of thefr own church, and of others, but who do not
apply them to Ufe, choose rocky places, and dweU there among
heaps of stones, shunning cultivated regions, because they dis-
Uke them. They who ascribe aU things to nature, and also they
who ascribe aU things to thefr own prudence, and who by various
arts obtain honours and wealth, apply themselves in the other
life to the study of magical arts, which are abuses of Divine
Order, and find in them the highest deUght of thefr life. They
who apply dirine truths to promote thefr own loves, and thus
falsify thera, love urinous places and scents, because they cor
respond to the deUghts of such love." They who are sordidly
avaricious, dweU in ceUars, and love the filth of svrine, and such
nidorous exhalations as proceed from undigested substances in
the stomach. They who pass their Uves in mere pleasure, Uring
deUcately, and indulging in the pleasures of the table, so as to
account them the highest good of Ufe, love and delight in dung
hills and priries in the other life, because mere pleasures are
spiritual filth. Such spfrits shun places which are clean and free
from filth, because they are undeUghtful to them. They who
take delight in adulteries, dweU in the other world in mean and
squalid brothels, which they love, whUe they shun chaste houses,
and faint away if they happen to come near them. Nothing is
more deUghtful to them than to break the bonds of marriage.
The revengeful who have contracted a savage and cruel nature
from thefr lust of vengeance, love to dwell araongst graves and
dead bodies, and are in such heUs ; and so in other instances.
489. On the other hand, the deUghts of the life of those who
Uve in the world in heavenly love are turned into corresponding
objects, Uke those in the heavens which exist from the sun of
heaven, and from the Ught of that sim ; but the objects which
that light presents to riew contain within them things dirine,
which affect the interiors of angelic minds, and at the same
time their exteriors which are of the body : and since dirine
" The defilements of truth correspond to urine, u. 5390.
266

HEAVEN AND HELL. 489
Ught, which is the Divine Trath proceeding from the Lord, flows
into minds which are opened by heavenly love, therefore it
causes the visible presence of such objects as correspond to the
deUghts of their love. — That the risible objects which exist in the
heavens conespond to the interiors of the angels, or to those
things which are of thefr faith and love, and thence of thefr intel
ligence and wisdom, was shewn in the chapter on Representatives
and Appearances in heaven, n. 170 to 176; and in that on the
Wisdom of the angels of heaven, n. 265 to 275. Since we have
undertaken to confirm this matter by eridence from experience
in order to iUustrate the truths already deduced from the causes
of things, I vrill adduce some particulars concerning the hea
venly delights into which natural delights are changed vrith
those who Uve in the world under the influence of heavenly
love. They who love dirine truths and the Word from interior
affection, or from the affection of truth itself, dweU in the other
life in light, in elevated places, which appear Uke mountains,
bright vrith the continual glory of heaven ; nor have they any
idea of darkness like that of night in the world. The cUmate in
which they live is spring-Uke, while fields and vineyards adorn
the prospect, and harvests wave before them. Every thing
in thefr houses is refulgent as if made of precious stones,
and when they look through the windows, it is Uke looking
through pure crystal. These are the delightful objects of their
sight, but the same things are interiorly deUghtful from their
correspondence vrith heavenly divine things ; for the truths de
rived from the Word, which they have loved, conespond to
crops of com, vineyards, precious stones, windows, and crystals.'"
They who apply the doctrinals of the church derived frora the
Word immediately to life, dweU in the inraost heaven, and
excel aU others in the deUght of vrisdom; for in every thing which
they see they behold things divine. They indeed see the objects,
but dirine things corresponding to them flow iraraedlately into
thefr minds, and fUl them vrith a blessedness which pervades
every sense, while aU things seem to laugh, and sport, and live.
On this subject see above, n. 270. They who love the sciences,
and cultivate their rational principle by means of them, and who
thus acqufre inteUigence, joined to the acknowledgment of a
Divine Being, find the pleasures of science, and the deUghts of
reason changed in the other life into spfritual deUght, which is
* A crop of ripe cam, when mentioned in the Word, signifies a
state of reception and the increase of trath derived from good, n. 9294.
A standing crop signifies truth in conception, n. 9146. Vineyards
signify the spiritual church, and the traths of that church, n. 1069,
9139. Precious stones signify the traths of heaven and the church
transparent from good, n. 114, 9863, 9866, 9868, 9873, 9905. A
window signifies the intellectual principle which is of the internal
Bight, n. 655, 658, 3391.
267

189 HEAVEN AND HELL.
the deUght of the knowledges of good and of truth. They dwell
in gardens, ornamented with beds of flowers, and lawns ar
ranged in beautiful compartments, surrounded by rows of trees
which form piazzas and walks. The trees and flowers vary every
day, and while the entfre riew excites general deUghts, the va
rieties of every particular continually renew them; but smce
all these objects correspond to things divine, and those who
behold them understand the science of correspondences, they
are perpetuaUy replenished with new knowledges, which perfect
their spfritual rational principle. They are sensible of these
deUghts, because gardens, beds of flowers, lawns, and trees, cor
respond to sciences, to knowledges, and thence to intelUgence.*
They who ascribe all things to the Dirine, and regard nature
as being respectively dead, or but the servant of things spiritual,
and who confirm themselves in this beUef, dweU in heavenly
light, which renders every thing before their eyes transparent,
and in that transparency they behold innumerable variegations
of light, which their internal sight as it were imbibes imme
diately vrith a perception of interior delights. The furniture of
thefr houses appears to be composed of diamonds resplendent
with simUar variegations of Ught. I have been told, that the
waUs of thefr houses also are transparent like crystal, and that
floating forms representative of heaveiUy things appear vrithin
them vrith perpetual variety. Such phenomena exist, because
transparency corresponds to an understanding enUghtened by
the Lord, and free from the shades which originate in faith
merely natural, and in the love of natural things. These and
an infinitude of other wonders have caused those who have been
in heaven, to say that they have seen things " which eye hath
not seen ;" and, — from a perception of dirine things flovring
thence, — ^that they have heard things " whick ear katk not
keard." Again ; they who do not deal clandestinely, but vrish
aU thefr thoughts to be known, as far as is consistent with the
duties of ciril life, because they think nothing but what is sin
cere and just from the Diviae, appear in heaven with counte
nances of shining light, ia which every affection and every
thought are imaged, whUe. thefr speech and actions are the very
forms of their affections, flence they are loved more than
others. When they speak, their faces assume a slight degree of
obscurity, but when they have done speaking, the whole series
oftheir discourse appears in the face simultaneously. Every
thing around them also assumes such an appearance, — ^from cor-
'y A garden, a grove, and a paradise, signify intelUgence, n. 100,
108, 3220 ; and therefore the ancients celebrated holy worship in
groves, n. 2722, 4552, Flowers and flower-beds signify scientific
truths and knowledges, n. 9553. Herbs, grasses, and grass-plots
signify scientific truths, n. 7571. Trees signify perceptions and know
ledges, n. 103, 2163, 2682, 2722, 2972, 7692.
268

HEAVEN AND HELL. 489  491
respondence vrith their interiors, — that their representation and
signification is clearly perceived. When spfrits who delight in
clandestine deaUngs see these ingenuous ones at a distance,
they shun thera, and appear to themselves to creep away like
serpents. They who regard adulteries as detestably vricked,
and live in the chaste love of marriage, are above all others in
the order and form of heaven after death. Thefr beauty is,
consequently, surpassing, and the flower of their youth endures
for ever. The deUghts of thefr love are ineffable, and they in
crease throughout eternity ; for aU the delights and joys of
heaven flow into that love, because it descends from the con
junction of the Lord with heaven and the church> and in a
general sense from the conjunction of good and tmth ; but the
conjunction of good and truth is heaven itself both in the aggre
gate and in every indiridual angel, — see above, n 366 to 386.
No human language can describe their external deUghts.
These hints on the correspondences of deUghts with those
who are in heavenly love, comprise but a small part of what has
been revealed to me.
490. Hence it may be known, that the delights of aU men
are turned after death into correspondent delights, and that the
specific love which is thefr source, remains to eternity the same;
as conjugial love, the love of justice, the love of sincerity, the
love of goodness, the love of truth, the love of sciences and
knowledges, the love of intelUgence and wisdom, and aU other
loves. Delights flow from them Uke streams from thefr foun
tain, and therefore they also are perraanent ; but they are ele
vated to a superior degree, when from natural deUghts they
become spiritual.

CONCERNING THE FIRST STATE OF MAN AFTER DEATH.
491. Man passes through three states after death, before he
enters either heaven or heU. The first state is that of his ex
teriors ; the second that of his interiors ; and the thfrd that of
his preparation. All these states are experienced in the world
of spirits ; but some spfrits do not pass through thera, for they
are either taken up into heaven, or cast into hell iraraedlately
after death. They who are iraraedlately taken up into heaven,
were regenerated, and thus afready prepared for heaven, in the
world. All who are so regenerated and prepared that they only
need to cast off natural defUements vrith the body, are imme
diately carried by angels to heaven. I have seen some thus
translated soon after the hour of death; but they vvho beneath
an outward appearance of goodness have been Ulteriorly maUg-
269

491 — 494 hea-ven and helIi.
n!>nt. and have thus filled their vrickedness vrith deceit, by using
.goocftiess as an instrument of deception, are immediately sent
¦into heU. I have seen sorae of them sent thither instantly after
death. One of the most deceitful was cast in with his head
downwards and his feet upwards, and others in different ways.
Some spirits are thrown into caverns immediately after death,
and are thus separated from those who are in the world of spirits.
They are taken out of their dens and sent back to them again
alternately. These are they who, under the mask of ciriUty, had
dealt raaUciously vrith thefr neighbour; but the nuraber of these
two classes of spirits is small in comparison vrith that of those
who are detained in the world of spirits, and who are there pre
pared, according to Dirine Order, for heaven or for heU.
492. Immediately after death man comes into the first state
above mentioned, which is the state of his exteriors ; for every
man as to his spirit has both interiors and exteriors. The exte
riors of the spirit enable him to adapt the body, and especially
the face, speech, and manners, to the society in which he lives
in the world ; but the interiors of the spirit are of his own vrill
and its derivative thought, and these are rarely exhibited in the
face, the speech, or the manner; for man is accustoraed from
infancy to assume the appearance of friendship, benevolence,
and sincerity, and to conceal the thoughts of his ovra. vriU.
flence he contracts outward habits in agreement vrith moral
and ciril life, whatever may be his real character intemaUy; and
the effect of these habits is, that raan scarcely knows anything of
his interiors, and thinks nothing about them.
493. The first state of man after death is Uke his state in the
world, because he is stUl in externals, fle has therefore a
similar face, simUar speech, and a simUar disposition, vrith a
siraUar state of moral and ciril Ufe ; so that he knows no other
than that he is stUl in the world, except when he adverts to the
circumstances which occur to lum, and remerabers that at his
resunection the angels told hira he was then a spirit, — ^n. 450.
Thus the next Ufe is a continuation of the present, and death is
but the passage from one to the other.
494. Since the spirit of a man recently departed from the
world is of such a nature, he is therefore recognised by his
friends, and by those vrith whom he was acquainted in the
world ; for spirits recognise others, not only from the face and
speech, but also from the sphere of their Ufe when they approach.
When any one in the other Ufe thinks of another, he thinks of
his face, and at the same time of raany cfrcurastances of his Ufe,
and when he does this the other becomes present, as if he was
sent for or caUed. This is caused by the general communication
of thoughts in the spiritual world, and by the absence of spaces
there like those which exist in the natural world, — see above, u.
191 to 199. Hence it is that aU spirits on thefr entrance into
270

HEAVEN AND HELL. 494, 495
the other life are recognised by thefr friends, relations, and aU
those vrith whom they were ever acquainted ; that they converse
vrith them, and afterwards associate together according to the
measure of thefr friendship in the world. I have frequently
heard new comers from the world rejoicing at meeting thefr
friends again, and their friends rejoicing with thera on their
arrival. Married partners frequently raeet each other with
mutual congratulations, and continue together for a time, longer
or shorter according to the degree of delight which attended
thefr liring together in the world. If love truly conjugial, —
which is the conjunction of minds from heavenly love, — had not
joined them together, they are separated after a whUe ; but if
their minds were discordant, and they had held each other in
aversion interiorly, they burst forth now into open enmity, and
sometimes into actual fighting ; notvrithstanding which they are
¦not separated until they enter the second state, which vrill be
treated of in the next chapter.
495. Since the life of spfrits recently deceased is not unlike
thefr life in the natural world, and since they have no prerious
knowledge of the nature of the life after death, nor of heaven
and heU, except what they had learned from the Uteral sense of
the Word and from sermons, therefore after wondering that
they are in a body, and in the enjoyment of every sense which
they had in the world, and that they see similar objects, they
are seized vrith a desire to know the nature of heaven and hell,
and where they are. Their friends therefore instract them con
cerning the state of eternal Ufe, conduct them to various places,
and introduce them into various companies. Sorae are taken
into cities, gardens, and paradises, and are frequently shewn
magnificent structures and beautiful scenes, because such things
delight the externals in which they are. They are also by tums
led to remember the thoughts which they entertained in the Ufe
of the body, concerning the state of the soul after death, and
concemiag heaven and hell, untU they feel indignant that they
should have been entfrely ignorant on these subjects, and that
such ignorance prevaUs in the church. Almost all of them are
anxious to know whether they shaU go to heaven, and many
beUeve that they shall, because they led a raoral and civU life in
the world ; not reflecting that both the vricked and the good
lead the same life in externals, do good to others in the same
manner, go to church, hear sermons, and repeat prayers ; nei
ther are they aware that external actions and the externals of
worship are of no avaU, but the internal principles from which
they proceed. Out of thousands there is scarcely one who
knows what internal principles are, and that heaven and the
church in man consist of those principles. StiU fewer are there
who know that the quaUty of external actions depends upon the
intentions and thoughts, and the love and faith, by which they
271

495  498 HEAVEN AND HELL.
are infiuenced, and from which they are derived. The gieai
majority of spirits from the Christian world at this day do not
comprehend how thinking and vrilUng can be of any consequence,
and regard speaking and acting as everything.
496. Good spirits examine them and ascertain thefr true
quaUty by various methods, for in this first state the vricked
speak truths, and do good actions, as weU as the good, because —
as was said above — they also have led an outwardly moral life;
for they lived under regular govemments, were subject to laws,
sought the reputation of justice and sincerity by their exact
observance of ciril order, concUiated pubUc favour, and obtained
honours and wealth; but evU spirits are especiaUy distinguished
from the good by thefr ready attention to what is said about
external things, and their carelessness about internal things,
which are the traths and goods of heaven and the church.
They hear them, indeed, but they hear inattentively and vrith
out gladness. EvU spfrits are also distinguished from the good
by frequently turning theraselves to certain quarters, and by
walking in paths which lead to them whenever they are left to
themselves. The quarters to which they turn, and the paths in
which they walk, are indexes which reveal the quality of the love
which leads them.
497. AU the spirits who arrive from the world, are indeed
connected vrith some specific society in heaven, or in hell, but
only as to thefr interiors, and these are not manifested so long
as they remain in their exteriors ; because external things hide
and cover things internal, especiaUy with those who are in inte
rior evU. Afterwards, however, they are laid plaialy open in the
second state, because in that state the interiors are revealed, and
the exteriors are laid asleep.
498. The ffrst state of man after death continues, with some,
for days, vrith others for months, and with others for a year;
but it seldom endures with any one more than a year ; and the
duration is determined in every ease according to the agreeraent
or disagreeraent of the interiors and exteriors ; for the exteriors
and interiors raust act in unity, and correspond; because no one
in the spiritual world is allowed to think and vriU in one way,
and to speak and act in another. Every one there must be the
express image of his ovm. affection or of his own love, and there
fore the same outwardly as he is interiorly. The exteriors of
every spirit are therefore first uncovered and reduced to order,
that they may serve as a corresponding plane for the interiors.

272

HEAVEN AND HELL. 499
CONCERNING THE SECOND STATE OF MAN AFTER DEATH.
499. The second state of man after death is caUed the state
of his interiors, because he is then let into the interiors which
are of his mind, or of the vrill and thought, whUe the exteriors,
in which he was in his first state, are laid asleep. Every one who
observes the Ufe of man, — his conversation and his actions, — •
raust be aware that it is coraposed of things exterior and things
interior; or of exterior and interior thoughts and intentions.
Many cfrcumstances prove this. For exaraple ; every one who
Uves in civU society thinks of others according to what he has
heard and understood conceming them, either from report or
from conversation; and yet he does not speak vrith them accord
ing to his thoughts, but he treats them vrith ciriUty, even though
he beUeves that they are vricked. Pretenders and flatterers are
marked instances of this conduct, for they speak and act in
dfrect opposition to thefr thought and wiU. Hypocrites also
speak about God, and heaven, and the salvation of souls, and
the truths of the ehurch, and their country's good, and thefr
neighbour, as though they were moved by faith and love; when
yet in thefr hearts they entertain other sentiments and love
themselves alone. Hence it is erident, that there are two kinds
of thought, — the one exterior and the other interior, — and that
such persons speak from exterior thought, whUe thefr interior
thought is vridely different ; and that these two kinds of thought
are separated by a careful guard, lest the interior should flow
into the exterior, and become in any manner apparent. Man is
so formed by creation, that his interior thought should act in
unity vrith his exterior by correspondence ; and this tmity is
realised in the good, because they think only what is good and
speak what they think ; but interior thought does not act in
unity vrith exterior thought in the evU, because they think what
is evol and speak what is good. With them, therefore, order is
inverted, for good is vrithout, and evU vrithin, and thus evU
rules over good, Uke a lord over his slave, that by the semblance
of good it may obtain the bad ends which spring from evU love.
This object being concealed Ui the good wliich they speak and
do, it is evident that thefr good is not good, but is tainted vrith
evU, however goodly it may appear to those who are not aware
of the eril vrithin. Not so the good, for vrith them order is not
inverted, but good from interior thought flows into exterior
thought, and thence into the speech and actions. This is the
order into which man was created, for thus his interiors are in
heaven, and in the Ught of heaven; but the Ught of heaven is
the Dirine Truth proceeding from the Lord, which is the Lord
Himself in heaven,— n. 126 to 140,— and therefore the good are
led by the Lord. These observations are made in order to prove
that every man has interior thought and exterior thought, and
273 ^

499 — 503 HEAVEN AND HELL.
that they are distinct from each other. When thought is men-
tioned, vriU also is meant, for all thought is from vriU, since
without the wUl it is impossible to think. From these conside
rations the relations of man's exteriors and interiors raay be
clearly understood,
500. When we speak of wUl and thought, the will means
also affection and love, and all the delight and pleasure which
spring from thera, because affection and love have reference to
the vriU as thefr subject ; — for what a raan wUls, he loves, and
feels to be deUghtful and pleasurable ; and, conversely, what a
man loves, and feels to be deUghtful and pleasurable, he also
vrills: — and by the thought is meant every thing by which man
confirms his affection or love ; for thought is nothing but the
form of the wiU, or the medium by which what a man vriUs may
appear in the Ught. This form is produced by various rational
analyses, whieh derive their origin from the spfritual world, and
belong properly to the spfrit of man.
501. It is very important to remeraber that the quality of
raan is determined by his interiors alone, and not by his exte
riors separate from his interiors ; because the interiors are of tbe
spirit, and the Ufe of man is the life of his spfrit, for the body
lives from the spfrit. Hence therefore the quaUty of man as
determined by his interiors, remains to eternity the same ; but
since the exteriors belong also to the body, they are separated
after death, and whatever is derived from them, and adheres to
the spirit, is laid asleep, and serves only as a plane for the inte
riors, as was shewn above, in treating of the memory of man
which reraains after death. Thus it is erident what really be
longs to man, and what is not truly his own ; namely, that vrith
the vricked nothing of the exterior thought from which they
speak, or of the exterior wUl from which they act, is truly their
own, but those things only which are of thefr interior thought
and vrill.
502. When the first state is passed through, which is the
state of the exteriors, treated of in the preceding chapter, the
man, now a spirit, is let into the state of his interiors, or into
the state of the interior wOl and consequent thought, in which
he was in the world when, left to hiraself, he thought freely and
vrithout restraint, fle faUs into this state vrithout being aware
of it, the same as he does in the world, when he withdraws the
thought which is nearest to speech, and from which speech is
derived, towards his interior thought, and abides in it. When
therefore the man, now a spirit, is in this state, he is in himself,
and in his very life; for to think freely from his own real affec
tion is the very life of man, and is the raan hiraself.
503. When a spirit is in this state he thinks from his true
vriU, and consequently from his real affection or love, so that
his thought makes one vrith his vrill ; and the oneness is so per-
274

HEA-VEN AND HELL. 503  505
feet that the spirit appears not so much to think as to wUl. It
is nearly the same when he speaks, except that he then feels
some degree of fear, lest the thoughts of his wiU should go forth
naked. This reserve is a habit of the wUl itself contracted by
social intercourse in the world.
504. All men, vrithout exception, are let into this state after
death, because it is the genuine state of their spfrits ; but the
former state is like that which they put on in company, and is
not thefr real state. That this state which is the state of the
exteriors, in which raan is iramediately after death, as was shewn
in the preceding chapter, is not his true state, may be proved by
many considerations ; for example, that spirits not only think,
but also speak, from their own affection ; for thefr speech pro
ceeds from thefr affection, as was shewn in the chapter con
cerning the speech of angels, n. 234 to 245. Man also thinks
in the same manner in the world, when he thinks vrithin himself,
for then he does not think from the speech of his body ; but he
sees ideas themselves, and they are so nuraerous that more are
visible in a moment than he can utter in half an hour. That
the state of man when he is in his exteriors is not properly his
own nor therefore the real state of his spirit, is erident, because
when he is in company in the world, he speaks according to the
laws of moral and ciril life, and his interior thought governs the
exterior, as one person governs another, to prevent it from
transgressing the Umits of decorum and good manners. And
further; when a man thinks vrithin himself, he also considers
how he must speak and act in order to please, to obtain friend
ship, goodvriU, and favour, even though it be by raeans foreign
to his natural disposition and opposed to the dictates of his own
free wUl. flence it is erident, that the state of his interiors into
which the spirit is let, is his real state, and that it was so even
when he Uved as a man in the world.
505. When a spirit is in the state of his iateriors, it mani
festly appears of what quaUty the man was in himself during his
life in the world, because he then acts from his selfhood. If he
were interiorly principled in good during his Ufe in the world,
he now acts rationaUy and vrisely ; more vrisely indeed than he
did in the world; because he is released from aU connexion vrith
the body, and therefore from his connexion vrith earthly things,
which obscured and cast a cloud over his vrisdom; but if he
were principled in evU during his Ufe in the world, he now acts
foolishly and insanely; more insanely, indeed, than he did in the
world, because he is now free, and unrestrained. When he Uved
in the world, he was sane in externals, and thus assumed the
appearance of a rational man; but when external thiags are
taken away from him, his insanities are revealed. A bad man,
who puts on the semblance of good, raay be compared to a
vessel exteriorly bright and polished, and covered with a lid,
9.7S t 2

505, 506 HEAVEN AND HELL,
but in which is concealed every kind of fUth; according to the
Lord's declaration, " Ye are like unto whited sepulchres, which
indeed appear beautiful outward, but are within full of dead men's
bones, and of all uncleanness," Matt. xxiU. 27.
506. All who lived in good in the world, and acted from
conscience, — as is the case vrith those who acknowledge a Dirine
Being and love divine truths, and more especiaUy vrith those
who apply them to life, — appear to themselves, when let into
the state of thefr interiors, as though they were awakened out
of sleep ; or as though they had passed from shade into Ught.
They also think from the Ught of heaven, thus from interior
wisdom; and they act fr'om good, thus from interior affection;
whUe heaven itself flows into thefr thoughts and affections vrith
an interior blessedness and delight, of which before they knew
nothing ; for now they have communication vrith the angels of
heaven. Now also they acknowledge the Lord, and worship
Him from their very life; for they are in thefr ovra. proper Ufe
when they are in the state of thefr interiors, as was said just
above, n. 505. They acknowledge and worship the Lord from
freedom, because freedom is of interior affection ; and thus they
recede from external sanctity and come into that internal sanc
tity, in which sincere worship truly consists. Such is the state
of those who led a Christian life in the world, according to the
commandments deUvered in the Word ; but the state of those
who Uved in eril, who had no conscience, and who therefore
denied a Dirine Being, is diametricaUy opposite. AU who Uve
in evU, interiorly deny a Dirine Being, how much soever they
may imagiae when they are in externals that they do not deny
but acknowledge flim ; for to acknowledge a Divine Being, and
to live wickedly, are opposites. When such men come into the
state of thefr interiors in the other Ufe, they appear infatuated,
for both in their speech and actions thefr e-ril lusts burst fortii
into all kinds of excesses ; such as contempt of others, mockery,
railing, hatred, revenge, and deceitful plots, whieh some of them
contrive with so much cunning and maUce, that it appears
incredible that such things should exist in any man. These
erils are extant now, because they are now in a state to act freely
according to the thoughts of their will ; for they are separated
from exterior things, which restrained and checked them in the
world. In a word, they are destitute of rationality, because the
rational faculty which they possessed in the world did not reside
in their interiors, but in thefr exteriors, although they appeared
to themselves to be vriser than others. In this second state,
therefore, those who are of such a character are occasionally
renUtted for a short time into the state of their exteriors, and
into the remembrance of their actions when they Vere in the
state of thefr interiors ; and some are then ashamed, and ac
knowledge that they have been insane; but some have no
276

506  508 HEAVEN AND HELL.
shame ; whUe others are indignant because they are not allowed
to remain continually in the state of thefr exteriors ; but it is
shewn to them what they would be if they were continuaUy in
that state, and that they would indulge in the same evUs clan
destinely, seducing the simple in heart and faith by appearances
of goodness, sincerity, and justice, until they utterly destroyed
themselves ; for their exteriors would burn at length with the
fire which rages in thefr interiors, and their whole life would be
consumed. 507. When spirits are in this second state, it appears with
out disguise what they reaUy were when they were in the world ;
for they publish every thing which they had done or said in
secret, because external things no longer restrain them. They
therefore say similar things openly, and try to do simUar things
publicly, without any of that regard for their reputation which
influenced thera in the world. They are also let into many
states of thefr erils, that angels and good spirits may see thefr
true quality ; and thus hidden things are laid open, and secret
things are uncovered, according to the Lord's words, " Tkere
is nothing covered tkat skall not be revealed ; neitker kid tkat
skall not be known. Therefore whatsoever ye kave spoken in
darkness, skall be heard in tke ligkt ; and that wkick ye kave
spoken in the ear in closets, skall be proclaimed upon tke kouse
tops," Luke xii. 2, 3. And again : " I say unto you, tkat every
idle word tkat men skall speak, tkey shall give an account tkereof
in tke day of judgment" Matt. xU. 36.
508. The quaUty of the vricked in this state, cannot be
described in a few words, because every one of thera is insane
according to his lusts, and these are various : I shall therefore
only adduce sorae specific cases, from which a conclusion raay
be formed respecting the rest. They who loved themselves
above aU things, and sought raerely thefr own honour in the
discharge of the duties of thefr office or eraployraent ; and who
performed uses, not for thefr ovra sake and from the deUght of
use, but for the sake of reputation, that they raight be esteeraed
more worthy than others, and thus enjoy the farae of thefr ovra
honour, are more stupid, in this second state, than any others ;
for in proportion as any one loves himself, he is reraoved from
heaven, and iu proportion as he is removed from heaven, he is
also removed from vrisdom. They who were distinguished by
self-love, and by craftiness in the world, and who raised them-
selves to honours by artful practices, consociate with the vvorst
of spfrits, and learn magical arts, which are abuses of Dirine
Order, by which they injure and infest aU who do not pay them
honour. They lay snares for them, cherish hatred agafrist them,
bum to be revenged upon them, and desfre with raging lust to
signaUze thefr cruelty upon aU who do not subnut to them ;
and they rush into the actual perpetration of aU these enor-
277

508 HEAVEN AND HELL.
mities in proportion as their wicked crew are wiUing to assist
them. At length they consider within themselves how they
may climb up into heaven and destroy it, or be worshipped
there as gods. Such are the excesses of their madness. Roman
Catholics who are of this character are more insane than the
rest, for they are possessed vrith the notion that heaven and
hell are subject to their power, and that they are able to remit
sins at pleasure. They arrogate to themselves every dirine at
tribute, and even caU themselves Christ; and thefr persuasion that
all this is trae is so strong, that wherever it flows-in, the mind
is disturbed, and a painful darkness ensues. These spirits are
much alike in both states, but in the second they are desti
tute of rationality. Conceming thefr insanities, and thefr lot
after they have passed through this state, some particulars are
related in the smaU treatise Concerning the Last Judgment
AND THE Destruction of Babylon. They who ascribe crea
tion to nature, and thence in heart deny a Divine Being, and
consequently all things of the church and of heaven, consociate
vrith thefr Uke in this state, call every one a god who excels in
cunning, and worship him with dirine honours. I have seen
some of them assembled together and offering worship to a
magician; debating about nature, and conducting themselves
as frrationaUy as if they were beasts in a human form ; yet
amongst these were some who had been exalted to posts of
dignity in the world, and who had the reputation of learning
and -wisdom ; and so in other instances. From these few ex
amples it may be concluded, what is the quality of those whose
interiors, which are of the mind, are closed towards heaven, as
is the case with aU who have not received any influx frora heaven
through the acknowledgraent of a Dirine Being, and through
a Ufe of faith. Every one may judge from himself what he
would be if he were of such a character, and were at liberty to
act without fear of the law, or of the loss of Ufe, or of injury
to his reputation, or of the forfeiture of honour, or bf gain, or of
the pleasures which are derived from them; nevertheless the
insanity of such spirits is restrained by the Lord, so as to pre
vent it from rushing beyond the Umits of use ; for some use is
performed by every one even of this character. Good spirits
see in them what e-vU is, what is its nature, and what man
would be if he were not led by the Lord. It is also one of
their uses to collect together all spirits who are like themselves,
and to separate them from the good. It is also a use that the
truths and goods which the wicked have simulated, should be
taken away from them, and that they should be brought into
the e-vUs of their o-wn life, and into the falses of those erils
and thus be prepared for heU ; for no one goes to heU untU he
is in his own e-vU and its falses, because it is not aUowable there
for any one to have a dirided mind, or to think and speak cue
278

HEAVEN AND HELL. 508 — 510
thing and to vriU another. Every evU spfrit there must think
what is false derived from eril, and speak from that false ; but
still his thought and speech are both from the vrill, and there
fore from his own love vrith its deUght and pleasure, precisely
as they were in the world, when he thought in his spirit, or in
himself, when under the influence of interior affection. The
reason is, because the vriU is the mau himself, and not the
thought, excepting so far as it partakes of the wUl; and the
vrill is man's very nature or disposition, so that to be let into
his wiU is to be let into his true nature or disposition, and also
into his own life ; for man acqufres a nature according to his
Ufe, and remains after death of the same quaUty as the nature
which he acquired by life in the world. This quality can no
longer be amended or changed in the vricked after death, either
by means of thought or of the understanding of truth.
509. In this second state eril spirits rush headlong into
crimes of every kind, and are therefore frequently and griev
ously punished. Punishments in the world of spfrits are of
many kinds, nor is there any respect of persons there, whether
the culprit had been a servant in the world or a king; for every
e-ril brings its own punishment along vrith it, — since evil . and
punishment are joined together, — and therefore he who is in eril
is also in the punishment of evU ; but stUl no one tkere suffers
punishment for crimes wkich ke committed in tke world. He
is punished only for the crimes which he does then. There is
however no actual difference, whether it be said that the vricked
are punished for thefr crimes in the world, or for those which
they commit in the other lUe ; because every one, after deatk,
returns into kis own life, and tkus into similar evils ; for the
quaUty of the spfrit remains the same, — see n. 470 to 484 ; and
evU spfrits are punished, because in this state the fear of
punishment is the only means by which their erils can be sub
dued. Neither exhortation, nor instruction, nor fear of the
law, nor loss of reputation, are of any avaU ; because the spirit
now acts from his own nature, which can neither be restrained
nor broken except by punishments ; but good spfrits are never
punished, although they committed sins in the world, because
their evils do not return. It has also been revealed to me that
thefr erils are of another kind or nature ; that they are not done
from any purpose contrary to the truth, nor frora an eril heart,
but from the eril which they receive hereditarUy frora thefr
parents; and that they faU into sin through the snare of blind
delight, when they are in externals separate from internals.
510. Every one coraes into his own society in which his
spfrit was whUe he lived in the world; for every raan as to his
spirit is conjoined vrith sorae society either of heaven or of heU.
A wicked man is conjoined vrith a society of heU, and a good
man with a society of heaven ; and that everv one returns to
379

510  513 HEAVEN AND HELL.
his own society after death, raay be seen at n. 438. The spirit
is brought to this society by successive steps, and at length ac
tually enters vrithin it. When an evU spirit is iu the state of his
interiors, he is turned by degrees towards his own society, and
at length directly to it, before this state is corapleted ; and then
he casts hiraself into the heU which is inhabited by his Uke; and
when he casts himself down he appears Uke one falUng headlong
vrith his f^et upwards. This appearance arises from his inversion
of order, by loring infernal things and rejecting heavenly things.
Some evU spirits, in this secoud state, enter the heUs, and come
out of them again ; but these do not appear to faU headlong, as
they do when they are fuUy vastated. The very society in
which they were as to thefr spirits when they were in the world,
is also shevra. to them when they are in the state of their exte
riors, that they may know they were in heU even during the
life of the body ; but still they were not in a similar state vrith
those who are in the heU itself, but in a state Uke that of those
who are in the world of spirits ; and concerning this state, as
compared vrith the state of those who are in heU, more wUl be
said shortly,
511. The separation of evU spirits from good spfrits is effected
in this second state, for in the first state they remain together;
because whUe a spfrit is in his externals he is as he was in the
world, where the evU associate with the good, and the good
vrith the evU ; but it is othervrise when he is brought into his
interiors, and left to his owti nature or wUl. The separation of
the good from the eril is effected in various ways. They are
usuaUy led to the societies vrith which they were in communica
tion by good thoughts and affections in thefr first state, and
consequently to those which had been induced by external ap
pearances to believe that they were not evU. In most cases
they are led round an extensive cfrcle, and thefr true character
is shewn to the good spirits in every part of it. On the bare
view of thera good spirits then turn themselves away, and as
they turn away, the evil spirits themselves avert thefr faces from
them, and look towards the quarter where the infernal society is
which they are about to enter. Many other methods of sepa
ration might be mentioned.

CONCERNING THB THIRD STATE OF MAN AFTER DEATH,
WHICH IS THE STATE OF INSTRUCTION PROVIDED FOR
THOSE WHO GO TO HEAVEN.
513. The thfrd state of man or of man's spirit after death,
is a state of instruction. This state is prorided for those who go
to heaven and become angels ; but not for those who go to heU,
380

HEAVEN AND HELL. 513
because they cannot be instructed. Their second state therefore
is also their third, and it ends in thefr being altogether turned
to thefr own love, and thus towards that society of heU which is
in the same love. When this takes place, they think and vrill
from that love; and since that love is infernal, they vriU nothing
but what is eril, and think nothing but what is false, for these
things are thefr delights, because they are the objects of thefr
love. For the same reason they reject every thing good and
true, which they had before assumed as the means of obtaining
the ends of their love ; but the good are brought from the
second state into the thfrd, which is a state of preparation for
heaven by raeans of instruction ; for no one can be prepared
for heaven except by the knowledges of good and trath, that
is, except by instraction ; because no one can know what spi
ritual good and trath are, nor the nature of thefr opposites,
eril and the false, unless he is instructed. What ciril and
moral good and trath are, which are caUed justice and since
rity, may be known in the world ; because civU laws teach
justice, and social intercourse leads raan to Uve according to
raoral law, which refers throughout to sincerity and rectitude ;
but spfritual good and truth are not learned from the world,
but from heaven. They may indeed be known from the Word,
and from the doctrine of the church derived from the Word,
but stiU they cannot flow into the Ufe unless man be in heaven
as to the interiors which are of his raind ; and raan is in hea
ven when he acknowledges a Divine Being, and at the same
time acts justly and sincerely from the conriction that he ought
to do so because it is requfred in the Word ; for then his justice
and sincerity proceed from reverence to the Dirine, and not
from regard to himself and the world. No one can act thus
unless he is first instructed that there is a God ; that there is a
heaven andaheU; that there is a life after death; that man
ought to love God above aU things, and his neighbour as himseU;
and that whatever is revealed in the Word ought to be beUeved,
because the Word is dirine. Without the Imowledge and ac
knowledgment of these traths man cannot think spirituaUy ;
and if he does not think about them he cannot vriU them; for a
man cannot think about what he does not know, and what he
cannot think of he cannot vriU. When therefore man wiUs these
traths, heaven, that is, the Lord through heaven, flows into
his lUe ; for He flows into the wUl and through the wUl into
the thought, and through both into Ufe ; and aU the Ufe of raan
is from thought and -wiU. flence it is erident that spiritua;l
good and trath are not learned from the world, but fi-ora hea
ven, and that no one can be prepared for heaven but by means
of instruction. The Lord instructs every one in proportion as
He flows into his life; for ia that proportion He eakindles in
his vriU the love of knowiag truths, and enUghtens his under-
381

512, 5l3 HEAVEN AND HEtt,
standing to discern them. When these effects take place, the
interiors of man are opened in a corresponding degree ; heaven
is implanted in them ; and a dirine and heavenly principle flows
into the sincerity of moral life, and into the justice of civU life,
by rirtue of which they become spfritual ; for then man acts sin
cerely and justly from the Divine, because for the sake of the
Divine. The sincerity and justice of moral and ciril life, which
flow from this source are effects of spfritual life ; and effects
derive aU thefr quality from thefr efficient cause; for such as the
cause is such is the effect.
513. Instruction is given by the angels of many societies,
but especiaUy by those who are in the northern and southern
quarters, because they are distingmshed by intelligence and
wisdom derived from the knowledges of good and truth. The
places of instruction are towards the north, and are of various
kinds, arranged and distinguished according to the genera and
species of heavenly goods, in order that every one may be in
structed according to his peculiar genius and faculty of reception;
and they extend in aU dfrections there to a considerable distance.
The good spirits who are to be instructed are led thither by the
Lord, when they have passed through thefr second state in
the world of spfrits, but not all; for they who are instructed
io the world, are there also prepared by the Lord for heaven,
and are taken to heaven by another way. Some of these go
thither imraediately after death ; sorae after a short stay vrith
good spirits, araongst whom the grossness of thought and affec
tion, which they had contracted from honours and riches in the
world, are removed, and thus they are purified; and some are
first removed to certain places under the soles of the feet, caUed
the lower earth, where they are vastated. They undergo grievous
sufferings there who have conffrmed themselves in falses, and
yet have led a good lUe ; because when falses are confirmed,
they inhere most tenaciously, and truths can neither be seen
nor received untU they are dispersed : but concerning vastations
and the various modes in which they are effected, the reader is
referred to numerous passages in the Arcana Ccelestia, from
which extracts are subjoined in the notes below.^
' Vastations are effected in the other life, that ia, that they who
come thither from the world are vastated, n. 698, 7122, 7474, 9793.
The weU disposed are vastated as to falses, and the ill disposed aa to
truths, n. 7474, 7541, 7542. With the weU disposed vastations are
jilso effected in order -to put off earthly and worldly things, which
they had contracted whilst they lived in the world, n. 7186, 9763;
that evils and falses may be removed, and thus a place prepared for
the influx of goods and truths out of heaven from the Lord, together
with the faculty of receiving them, n. 7122, 9331 ; for they cannot he
elevated into heaven until such things are removed, because they
oppose and do not agree with heavenly things, n. 6928, 7122, 7186,
282

HEAVEN AND HELL. 5l4
514. AU who are Ui places of instraction dwell in distinct
classes ; for every one of them is interioriy connected with the
society of heaven which he is soon to enter; and since the so
cieties ofbeaven are arranged according to the form ofbeaven,
—see above, n. 200 to 212,— so also are the places where in
struction is given. When they are seen from heaven they ap
pear hke heaven itself in a lesser form, extending lengthwise
from east to west, and in breadth from south to north; but
thefr breadth is less to aU appearance than their length. The
general anangement is in this manner. In front are those who
died when they were Uifants, and who have been educated in
heaven to the period of early youth. After completing the
state of infancy with thefr instructresses there, they are brought
hither by the Lord and instructed. Behind these are the places
where they are instructed who died adults, and who were in the
affection of truth from the good of life whUe they were in the
world. Behind these are the foUowers of Mahomet who led a
moral life in the world, acknowledged one Dirine Being, and
beUeved the Lord to be the Great Prophet. When they vrith
draw from Mahomet, because he is not able to help them, they
approach the Lord, worship Hira, acknowledge His dirinity,
and are then instracted in the Christian reUgion. Behind these,
more towards the north, are places of instraction for GentUes,
vrho led a good life in the world in conformity with thefr reU
gion, and thence acqufred a species- of conscience which impels
7541, 7542, 9763 ; and therefore they who are to be elevated into
heaven are prepared in this manner, n. 4728, 7090. It is dangerous
to come into heaven without preparation, n. 537, 538. Concerning
the state of iUustration and joy, experienced by those who come out of
vastation, and are elevated into heaven ; and concerning their reception
there, n. 2699, 2701, 2704. The region where vastations are effected,
is caUed the lower earth, n. 4728, 7090, and is under the soles of the
feet surrounded by the heUs ; its quaUty described, n. 4940 to 4951,
7090 ; from experience, n. 699. What the heUs are, which infest and
vastate more than the rest, n. 7317, 7502, 7545. They who have
infested and vastated the weU disposed, are afterwards afraid of them,
shun them, and hold them in aversion, n. 7768. These infestations
and vastations are effected in different manners according to the ad
herence of evils and falses, and they continue according to their quaUty
and quantity, n. 1106 to 1113. Some are wilUng to be vastated, n.
1107. Some are vastated by fears, n. 4942; some by infestations
from their own erils which they had done in the world, and from their
own falses which they had thought in the world, whence come anxieties
and pangs of conscience, n. 1106; some by spiritual captivity, which
is ignorance and interception of truth conjoined with the desire of
knovring truths, n. 1109, 2694; some by sleep, and some by a middle
state between wakefulness and sleep, n. 1108. They who have placed
merit in works, appear to themselves to cut wood, n. 1110. Others
in other ways, with much variety, n. 699.
283

514  .'^17 HEAVEN AND HELL.
them to act justly and uprightly, not so much m obedience to
the laws of thefr country, as to the laws of reUgion, which they
beUeve ought to be kept holy, and inriolate. AU these, when
instructed, are easily led to acknowledge the Lord, because it is
impressed on their hearts that God is not inrisible, but risible
under a human form. These are more numerous than aU the
rest, and the best of them are from Africa.
515. AU are not instracted in the same manner, nor by
angels of simUar heavenly societies. They who have been edu
cated in heaven frora infancy, are instructed by angels of the
interior heavens ; because they have not imbibed falses from
false principles of religion, nor defiled thefr spiritual Ufe by gross
principles resulting from honours and riches in the world. They
who die at an adult age, are for the most part instructed by
angels of the ultimate heaven ; because those angels are more
suited to them than the angels of the interior heavens, who are
in interior vrisdom which they cannot yet receive ; but Maho
metans are instructed by angels who were once of the same
reUgion, and were converted to Christianity. GentUes, also,
are instracted by angels who were once GentUes.
516. AU this instruction is conveyed by means of docfrine
derived from the Word, and not by means of the Word vrithout
doctrine. Christians are instracted from the doctrine received
in heaven, which is in perfect agreement vrith the intemal sense
of the Word. Mahometans and GentUes are instracted by
means of doctrines adapted to thefr apprehension, which differ
from the doctrine of heaven only in this, that they teach spi
ritual life through moral life, in agreement vrith the good tenets
of the reUgion from which they had formed thefr Ufe in the
world, 517. Instruction in heaven differs from instruction on earth
in this respect, that knowledges are not committed to memoiy,
but to life; for tke memory of spirits is in tkeir life, because
they receive and imbibe every thing which agrees vrith thefr life,
and do not receive, much less imbibe, anything which does not
agree vrith it; for spirits are affections, and are in a human form
conesponding to thera. flence therefore they are continually
iaspfred vrith the affection of truth for the sake of the uses of
life ; for the Lord prorides that every one should love the uses
which are suited to his pecuUar disposition, and that love is
exalted by the hope of becoraing an angel ; but since all the
uses of heaven have reference to the comraon use, which is the
good of the Lord's kingdom,- — for that kingdom is thefr coun
try, — and since all particular and indiridual uses are excellent in
proportion as they relate more nearly and more fuUy to that
common use, therefore aU particular and indiridual uses, which
are innumerable, are good and heavenly. The affection of truth
is therefore conjoined in every one vrith the affection of use, so
284

HEAVEN AND HELL. 517, 518
intimately that they act as one, and thus trath is implanted in
use, and the traths which are learnt are truths of use. In this
manner angeUc spirits are instracted, and prepared for heaven.
The affection of truth which regards use is insinuated by various
means, which are for the most part unkno-wn in the world, and
of which representatives of uses are the chief. These represen
tatives are produced in the spiritual world in a thousand ways,
and excite deUghts and pleasantnesses which penetrate the spfrit
from the interiors, which are of his mind, to the exteriors which
are of his body, and thus affect the whole man. Hence he be
comes, as it were, his own use ; and therefore when he enters his
own society, into which he is initiated by this course of instruc
tion, he is in his own Ufe when he is fulfiUing his own use."
From these considerations it is erident, that knowledges, which
are external truths, do not introduce any one to heaven, but life
itself, the life of use, implanted by means of knowledges.
518. Some spfrits from thefr prerious conceptions in the
world, had persuaded themselves that they should go to heaven,
and be received before others, because they were men of leam
ing, and possessed a large stock of knowledge derived from the
Word, and from the doctrines of thefr churches. They there
fore beUeved that they were vrise, and that they were meant by
those of whom it is said, " they shall skine like tke brightness of
the firmament, and as the stars," Dan. chap. xU. 3 ; but they
were examined in order to ascertain whether thefr knowledges
were in the memory, or in the Ufe ; and those who were in the
genuine affection of truth,- — which is the love of truth for the
sake of uses, unconnected vrith corporeal and worldly ends, and
therefore spiritual, — were received into heaven after they had
been instructed, and it was then given them to know that it is
the Divine Trath which shines in heaven ; for Dirine Truth is
the Ught of heaven, and it is embodied in use, which is a plane
by which the rays of that Ught are received and reflected vrith a
variety of splendour ; but they whose knowledges were only in
the memory, and who had merely acquired the faculty of rea
soning about truths, and of confirming whatever notions they
had taken up as first principles, were in no Ught of heaven,
although they believed, from the vain conceit which usuaUy ac-
" Every good has its deUght and also its quaUty, from uses, and
according to uses, and therefore such as the use is, such is the good, n
3049, 4984, 7038. AngeUc life consists in the goods of love and
charity, and thus in performing uses, n. 454 ; for nothing appertaining
to man is regarded hy the Lord, and thence by angels, but ends, which
are uses, n. 1317, 1645, 5949. The Lord's kingdom is a kingdom of
uses, n. 454, 696, 1103, 3646, 4054, 7038, and to serve the Lord is
to perform uses, n. 7038. Man has a quaUty according to the quality
of the uses which he performs, n. 1668, 3570, 4054, 6571, 6935,
6938, 10284.
285

518  520 HEAVEN AND HELL.
companies such inteUigence, that they were more leamed than
others, and should therefore go to heaven, and be served by
angels. In order to rescue thera from their infatuated faith,
they were taken up to the first or ultimate heaven, that they
raight enter sorae angeUc society; but in the very entrance,
thefr eyes began to be darkened by the influx of the Ught of
heaven, thefr understandings were confused, and at length they
panted for breath as though they were dying. The heat of
heaven, also, which is heavenly love, sraote them with inward
torture, and therefore they were taken down again, and ia
structed that knowledges do not make an angel, but the life
which is acquired by thera ; because knowledges, regarded in
theraselves, are out of heaven, but the life acqufred by them is
in heaven. 519. After spfrits have been prepared for heaven by means
of instruction, in the places above mentioned, — ^which is effected
in a short tirae, because they are in spfritual ideas, which com
prehend many things at once, — they are clothed with angelic
garments, which for the most part are white like fine Unen, and
brought to the way which leads upwards towards heaven ; and
then they are deUvered to the angels who guard the way : after
wards they are received by other angels, and introduced into
various societies, where they meet vrith many gratifications; and
lastly, every one is guided to his o-wn society by the Lord.
This is effected by leading them through various ways, which
sometimes vrind about intricately, and are not known to any
angel, but to the Lord alone. When they enter thefr ovra
society, their interiors are opened, and since they are hke the
interiors of the angels who are in that society, they are therefore
iramediately acknowledged and received vrith joy,
520. A remarkable circumstance raay also be mentioned
concerning the ways by which noritiate angels ascend from the
places of instraction and are introduced into heav6n. There are
eight of them, two from each place of instraction, one of which
ascends towards the east, and the other towards the west. They
who go to the Lord's ' celestial kingdom, are introduced by the
eastern way ; but those who go to the spiritual kingdom, are in
troduced by the western way. The four ways which lead to the
Lord's celestial kingdom, appear to be adorned with oUve-trees
and fruit-trees of various kinds; but those which lead to His
spiritual kingdom, vrith rines and laurels. This originates in
correspondence ; because rines and laurels correspond to the
affection of truth and its uses ; whilst olive and fruit trees cor
respond to the affection of good and its uses.

286

HEAVEN AND HELL. 521  523
THAT NO ONE GOES TO HEAVEN BY AN ACT OF UNCONDI
TIONAL MERCY.
521. They who are not instructed conceming heaven, and
the way to heaven, and the life of heaven in man, suppose that
entrance into heaven is the gift of free raercy to those who have
faith, and for whora the Lord intercedes. They therefore beUeve
that admission is granted by raere favour, and that aU men with
out exception might be saved if it were the Lord's pleasure.
Some even go farther and iraagine, that aU who are in heU
might be saved also ; but this only proves thefr entire ignorance
of the true nature of man, namely, that he is altogether such as
his Ufe is ; that his Ufe is such as his love is, not only as to the
interiors which are of the vrill and understanding, but as to the
exteriors which are of the body ; that the corporeal frarae is
only an external forra, in which the interiors are raanifested as
a cause in its effect, and therefore that the whole man is his
own love,— see above, n. 363. Neither do such men know, that
the body does not Uve of itself, but frora its spirit ; that the
spirit of man is his affection itself, and that the spfritual body is
nothing but his affection in a human form, which appears openly
after death, — see above, n. 453 to 460. So long as these traths
are unknown, man may be induced to believe, that salvation is
an unconditional act of the Lord's good pleasure, which is called
mercy and grace.
522. It is therefore expedient to define what the Dirine
Mercy is. Dirine Mercy is the pure raercy of the Lord which
seeks the salvation of the whole huraan race. It is continuaUy
present vrith every raan for this end, and never recedes from
hira, so that every one is saved who can be saved ; but no one
can be saved except by divine means, which are revealed by the
Lord in the Word. Dirine means are what are caUed (Urine
truths, and dirine traths teach man how to Uve in order to be
saved. By them the Lord leads man to heaven, and implants
the life of heaven within him, and this He does vrith all ; but
the life of heaven cannot be implanted in any one unless he
abstains from eril, because evil opposes. So far therefore as
man abstains from eril, the Lord leads him by dirine means out
of pure raercy, from infancy to the end of life in the world, and
afterwards to eternity. Tkis is the Divine Mercy, and hence it is
erident that the Lord's mercy is pure mercy, and that it is not
immediate or unconditional mercy which might save aU by mere
good pleasure, let their Ufe be what it may.
533. The Lord never acts contrary to order, because fle is
Order itself. The Dirine Truth proceeding from the Lord makes
order, and dirine truths are the laws of order, according to
which the Lord leads man. To save man therefore by iraraediate
mercy is contrary to Dirine Order, and what is contrary to
387

533  535 HEAVEN AND HELL.
Divine Order is contrary to the Dirine Being Himself, Dirine
Order is heaven vrith man, but man has perverted that order ia
himself by a Ufe contrary to its laws, which are divine truths ;
yet the Lord brings him back again out of pure mercy, by means
of the laws of order ; and in proportion as he is brought back,
he receives heaven vrithin him; and he who has heaven within
him goes to heaven after death, flence again it is evident, that the
Dirine Mercy of the Lord is pure mercy, but not immediate
mercy.* 534. If man could be saved by immediate mercy, aU would
be saved, even the inhabitants of heU, and hell itself would not
exist ; because the Lord is Mercy Itself, Love Itself, and Good
Itself. To say that fle is able to save aU immediately, and
yet that he does not save them, is to speak contrary to His
Dirine Nature, because it is known from the Word that the
Lord wUls the salvation of aU, and the damnation of no one.
535. The major part of those who enter the other Ufe from
the Christian world, carry vrith them the beUef that they are to
be saved by immediate mercy ; for they implore that mercy,
and on examination they are found to imagine that mere admis
sion into heaven would enable them to dweU there, and enter
into the fruition of heavenly joys. These conceits arise from
thefr ignorance of the nature of heaven, and of heavenly joy;
* The Divine Trath proceeding from the Lord is the source of
order, and the Divine Good is the essential of order, n. 1728, 2258,
8700, 8988 ; and hence the Lord is order, n. 1919, 2011, 5110, 6703,
10336, 10619. Dirine truths are the laws of order, n. 2447, 7995.
The universal heaven is arranged by the Lord according to His dirine
order, n. 3038, 7211, 9128, 9338, 10126, 10151, 10157 ; and hence
the form of heaven is a form according to divine order, n. 4040 to
4043, 6607, 9877. In proportion as man Uves according to order, and
is thus principled in good according to dirine traths, he receives
heaven in himself, n. 4839 ; for man is the being into whom are col
lated all things of divine order, and from creation he is divine order in
form, because he is its recipient, n. 4219, 4220, 4223, 4523, 4524,
5114, 5368, 6013, 6057, 6605, 6626, 9706, 10156, 10472. Man ia
not bora into goodneaa and truth, but into eril and the falae ; that ia,
he is not bora into divine order, but into its opposite, and for this
reason he is born into mere ignorance, and must afterwards be born
again or regenerated, by divine traths from the Lord, that he may be
brought back into order, n. 1047, 2307, 2308, 3518, 3812, 8480,
8550, 10283, 10284, 10286, 10731. When the Lord forma man
anew, that is, regenerates him, He arranges all things appertaining
to him according to order, which is the form of heaven, n. 5700, 6690,
9931, 10303. Evils and falses are contrary to order, but stUl, they
who are in them are ruled by the Lord, not, indeed, acoording to order,
hut from order, n. 4839, 7877, 10778. It is impossible for a man,
who lives in e-rils, to be saved by mercy alone, because this is contrary
to divine order, n. 8700.
388

HEAVEN AND HELL. 535, 536
and therefore they are told, that heaven is not denied to any
one by the Lord, and that they may enter if they vrish it,
and stay there as long as they please. They who then desfre it
are adraitted, but as soon as they anive at the very threshold
they are seized vrith such anguish of heart from breathing
heavenly heat, — which is the love in which the angels are,—
and from the influx of heavenly Ught which is the Divine Trath,
— that they feel infernal torment instead of heavenly joy, and
throw themselves headlong down ; and thus they are instructed
by actual experience, that no one can be adraitted to the enjoy
raent of heaven frora imraediate mercy.
536. I have occasionaUy conversed on this subject vrith
angels, and told them "that when the majority of those who
live in evUs in the world talk with others conceming heaven
and etemal life, they express no other idea of entrance into
heaven than that it consists in admission from mere mercy ; and
that this beUef is more especiaUy prevalent araongst those who
make faith the only medium of salvation ; for they pay no re
gard to a Ufe consistent vrith the primary principles of reUgion,
nor to the works of love which constitute that Ufe, nor con
sequently to any other means by which the Lord implants hea
ven in man, and renders him receptive of heavenly joys ; and
since they thus reject every actual means of preparation for
heaven, they lay it down as an axiom necessarUy flowing from
thefr principles, that raan goes to heaven from mercy alone,
and that God the Father is moved to be merciful by the
intercession of the Son." The angels repUed, " We are aware
that such a tenet must foUow of necessity from the assump
tion that raan is saved by faith alone, and that since this
dogma, — ^the head of all the rest, — is not trae, it shuts out the
light of heaven, and is the source of the ignorance which pre
vaUs in the church at this day, concerning the Lord, and hea
ven, and the life after death, and heavenly joy, and the essence
of love and charity, and in general concerning good and its
conjunction vrith truth, and consequently concerning the life of
man, its origin and its quality. Hence therefore it is not known
that the quaUty of raan's life is derived not from thought, but
frora wiU and consequent action ; that thought contributes only
so far as it partakes of the wiU, and thus that faith also gives
no quality to the Ufe excepting in proportion as it is grounded
in love." The angels grieve at the thought, that those who be
Ueve in salvation by faith alone are not aware that faitk cannot
exist alone, because faith vrithout its origin, which is love, is
raerely science. Some indeed add to it a kind of persuasion
which has the semblance of faith, — see above, n. 483, — but that
persuasion is not vrithin man's Ufe, but out of it, for it is sepa
rated from the man if it does not cohere vrith his love. They
say further, " that they who are conffrmed in the bcUef that
389 F

536, 537 HEAVEN AND HELL.
faith alone is the essential medium of salvation in man, cannot
do othervrise than beUeve in immediate mercy; because they
perceive by natural light, and see from actual experience, that
faith alone does not make the Ufe of man, since they who lead
eril lives can think in the same manner as the good, and induce
upon themselves the same persuasion." This very cfrcumstance,
indeed, occasions the beUef that the vricked can be saved as wefl
as the good, prorided only that they speak with confidence at
the hour of death concerning the Lord's intercession and the
mercy which it procures. The angels declared "that they had
never seen any one received into heaven by an act of immediate
mercy who had Uved an evU life, whatever he might have said
in the world from that trust or confidence, which is understood
in an eminent sense by faith." When they were asked whether
Abraham, Isaac, Jacob, Darid, and the Apostles, were not
received into heaven from immediate mercy, they repUed, " Not
one of them ;" and said " that every one of them was received
according to his life in the world ; that they knew where they
were ; that they are not more highly esteemed there than others ;
that such honourable mention is made of them in the Word, be
cause in the internal sense they denote the Lord; that Abraham,
Isaac, and Jacob, denote the Lord as to flis Dirine and His
Dirine human ; and Darid the Lord as to His Divine Royalty ;
that the Apostles denote the Lord as to dirine traths; that
angels have no perception whatever of aU these persons when
the Word is read by man, because thefr names do not enter
into heaven, but that in thefr stead they have a perception of
the Lord in the several aspects just recited ; and that therefore
in the Word which is iu heaven, — see above, n. 359, — ^they are
nowhere raentioned, because that Word is the iaternal sense of
the Word which is in the world.""
537. Ample experience enables me to testify, that it is im-
" Abraham, Isaac, and Jacob, in the internal sense of the Word,
denote the Lord as to the Essential Divinity and the Divine Humanity,
n. 1893, 4615, 6098, 6185, 6276, 6804, 6847. Abraham is unknown
in heaven, n. 1834, 1876, 3229. By David is meant the Lord as to
His Dirine Royalty, n. 1888, 9954. The twelve apostles represented
the Lord as to aU things of the church, that is, as to aU things which
are of faith and love, n. 2129, 3364, 3488, 3858, 6397. Peter repre
sented the Lord as to faith, James as to charity, and John as to the
works of charity, n. 3750, 10087. The twelve apostles sitting on
twelve thrones, and judging the twelve tribes of Israel, denotes that
the Lord is about to judge according to the truths and goods of faith
and love, n. 2129, 6397. The names of persons and of places in the
Word do not enter heaven, but are turned into things and states ; and
names themselves cannot even be uttered in heaven, n. 1876, 5225,
6516, 10216, 10282, 10432; for angels think abstractedly from per
sons, n. 8343, 8985, 9007,
290

HEAVEN AND HELL, 537, 538
possible to implant the Ufe of heaven in those who have led an
opposite Ufe in the world. There were some who believed that
they shotUd easUy receive dirine traths after death, when they
heard them from angels ; and that they should beUeve them
then, amend thefr Uves, and be received into heaven ; and the
experiment was therefore made on great numbers of them, in
order that they might be convinced that repentance is not
possible after death. Some understood the truths they heard,
and seemed to receive them; but as soon as they turned to
the life of thefr love, they rejected them, and even argued
against them. Some rejected them instantly from sheer unvril-
Ungness to hear them ; but others were desirous that the life of
&e love which they had contracted in the world, might be taken
away from them ; and that angeUc Ufe, or the life of heaven,
might be infused in its place. This was permitted, but when
the Ufe of their love was taken away, they lay as if dead, and
deprived of aU their faculties. From these and other experi
ments, the simply good were instructed, that no one's life can
possibly be changed after death; that eril Ufe cannot be changed
into good life, nor the Ufe of an iafemal into that of an angel ;
because every spfrit is from head to foot of the same quaUty as
his love, and therefore ofthe same quaUty as his Ufe; and con
sequently to transmute his life into its opposite is to destroy
him altogether. The angels declare that it were easier to change
a bat into a dove, or an owl into a bfrd of paradise, than to
change an infernal spfrit into an angel of heaven. — That man
remains after death of the same quaUty as his Ufe was in the
world, may be seen above, n, 470 to 484 ; and thus it is erident
that no one can be received into heaven by an act of immediate
mercy.

THAT IT IS NOT SO DIFFICULT AS MANY SUPPOSE TO LIVE
THE LIFE WHICH LEADS TO HEAVEN,
538. Some people imagine, that it is difficult to live the life
which leads to heaven, which is called spiritual life, because they
have been told, that they must renounce the world, divest them
selves of what are called the concupiscences of the body and the
flesh, and live in a spiritual manner ; and they suppose this to
imply, that they must reject worldly things, which consist chiefly
of riches and honours, live immersed in pious meditation about
God, salvation and etemal Ufe; and spend their time in prayer,
and in reading the Word and other pious books. This they call
renouncing the world, and living to the spirit and not to the
flesh ; but that the truth is far otherwise has been revealed to
391 u3

538  530 HEAVEN AND HELL.
me by much experience, and by conversation with angels ; for
hence I have been taught, that they who renounce the world
and Uve to the spirit in the manner just described, acquire a
melancholy Ufe which is not receptive of heavenly joy ; and we
have afready shewn that every one's life remains with him after
death. In order that man may receive the life of heaven, it is
necessary that he should Uve in the world, and engage in its
business and its duties, for thus by a moral and civU life he
receives spfritual life ; nor can spfritual Ufe be formed in man,
nor can his spirit be prepared for heaven vrithout these means;
for to live an internal life and not at the same time an external
Ufe, is like dweUing in a house which has no foundation, and
which therefore graduaUy sinks into the ground, or becomes
full of chinks and breaches, or totters tUl it falls.
539. If the life of man be examined by rational intiUtion,
it is eridently threefqld, and consists of spfritual Ufe, moral
Ufe, and civU Ufe, each perfectly distinct ; for there are men
who live a civil life, but not a moral and spfritual life ; others
live a moral Ufe, but not a spiritual Ufe ; and others live a ciril
life, a moral life, and a spiritual life conjoined. These Uve
the Ufe of heaven, but the former live the Ufe of the world sepa
rate from the life of heaven ; and thus it is erident, in the frrst
place, that spfritual life is not separate from natural life, which
is the life of the world ; but that spiritual Ufe is conjoined vrith
natural Ufe like the soul vrith the body, and that if it were sepa
rated, it would be Uke a house vrithout a foundation, as was said
above ; for moral and civil Ufe is the actirity of spiritual Ufe,
because spiritual Ufe consists in vrilUng weU, and moral and
civil Ufe in acting weU ; but if action be taken away frora spi
ritual Ufe, nothing remains but thought and speech ; for the will
recedes, because it has no basis to rest upon ; and yet the vriU is
man's essential spiritual principle.
530. That it is not so difficult to Uve a life which leads to hea
ven as is generally supposed, may be seen from such reflections
and inquiries as these. Who is unable to Uve a civU and moral
Ufe, since every one is initiated into it from infancy, and is ac
quainted vrith it by liring in the world ? Nay, every one actuaUy
does lead such a life, the eril as weU as the good ; for who does
not wish to be reputed sincere and just? Almost aU raen are out
wardly sincere and just, so that they seem to be sincere and just
in heart, and appear to act from genuine sincerity and justice.
The spfritual man ought to do the same, and he is able to do it as
easily as the natural man, but vrith this difference, that the spfri
tual man beUeves in a Di-rine Being, and acts sincerely and justly,
not merely because civU and moral laws require it, but because
it is agreeable to the Dirine Laws ; for in aU his actions, the
thoughts of the spiritual man refer to the Dirine Laws, and
therefore they communicate with the angels of heaven .; and in
393

HEAVEN AND HELL. 530, 531
proportion as this communion is established, he is conjoined
vrith them, and bis internal man — which is the spiritual man —
is opened. When he is in this state, man is adopted and led
by the Lord, although he is not conscious of it, and then the
sincerity and justice of his moral and civil life spring from a
spfritual origia ; but to live sincerely and justly from a spiritual
origin, is to act from genuine sincerity and justice in the heart.
TUe justice and siacerity of the spfritual man, appear outwardly
the same as the justice and sincerity of the natural man, and
even Uke that of evU men and infernals, but inwardly they are
altogether dissimUar ; for evU men act justly and sincerely for
the sake of themselves and the world only, and therefore if they
did not fear the law and its penalties, or the loss of reputation,
honour, gain, and Ufe, they would act with the utraost insin
cerity and injustice ; because they neither fear God nor respect
the Dirine Law, and are thus unrestrained by any internal bond
If external restraints were removed, they would consequently
defraud, rob, and plunder others, vrith the utraost greediness and
delight. — ^That the vricked are inwardly of such a character, is
especiaUy erident from the inspection of those who are like them
in the other life, where external things are removed, and the in
ternals in which men Uve to eternity are opened, — see above, n.
499 to 511 ; — for then, being no longer restrained by the fear of
the law, or of the loss of reputation, honour, gain, or Ufe, —
which are the external bonds just enuraerated, — they act in
sanely, and laugh at sincerity and justice ; but when external
things are taken away from those who have acted sincerely and
justly under the influence of Diviae Laws, and they are left in
thefr iutemals, they act vrisely ; because they are conjoined vrith
the angels of heaven, from whom they derive vrisdom. Hence
it is erident, that a spiritual man .may act precisely Uke a natu
ral man, in the affairs of ci-vU and moral Ufe, prorided only that
he be conjoined to the Dirine as to the internal man, which is
his vrill and thought, — see above, n. 358, 359, 360.
531. The laws of spiritual, ciril, and moral life, are delivered
in the ten coraraandments of the decalogue. The four ffrst con
tain the laws of spfritual life ; the next four contain the laws of
ci-ril life ; and the two last contain the laws of moral life. The
merely natural raan Uves in outward conforraity to these cora-
mandments, in the same manner as the spfritual raan ; for he
also worships the Dirine Being, goes to church, hears serraons,
assuraes the appearance of devotion, does not commit murder,
nor adultery, nor theft ; neither does he bear false vritness, nor
defraud his neighbours of thefr goods ; but he avoids these sins
raerely for the sake of himself and the world, that he raay keep
up appearances; and therefore he is inwardly altogether opposite
to what he appears to be outwardly ; for he denies the Divine
Being in his heart, is a hypocrite in his worship, and when left
393

531, 533 HEAVEN AND HELL.
to himself and his own thoughts he laughs at the holy things of.
the church, which he beUeves are useful only as restraints upon
the unthinking vulgar. Such a man is entfrely disjoined from
heaven, and since he is not a spfritual man, neither is he a
moral, nor a civU man ; for although he commits no murder, he
hates every one who opposes him, and burns vrith revenge
inspfred by that hatred; so that unless civU laws, and external
bonds, winch are fears, restrained him, he would commit mur
der; and since he lusts after revenge continually, it foUows
that he is continuaUy comnUtting murder. Again, although he
does not commit adultery, yet because he beUeves adultery to
be aUowable, and would practise it if he had safe opportunify,
he is a continual adulterer, fle may not steal, but since he
covets the goods of others, and does not regard fraud and vricked
artifices as reaUy unlawful, he is constantly playing the thief in
his mind ; and the case is the same vrith the precepts of moral
life, which teach that we are not to bear false vritness, nor to
covet the goods of others. Such is the character of every man
who denies the Dirine Being, and has no conscience derived
from reUgion, as manifestly appears when such persons in the
other life are divested of things external, and let into thefr
internals ; for then they act in unity vrith heU, because they are
separated from heaven, and consequently they are consociated
vrith those who are in hell ; but it is othervrise vrith those who
have acknowledged the Dirine Being in thefr hearts, reverenced
the Dirine laws in thefr Uves, and obeyed the four first com
mandments of the decalogue as weU as the rest. When these are
let into thefr internals, thefr externals being reraoved, they become
wiser than they were in the world ; for to them this change is like
passing from shade into Ught, frora ignorance into vrisdom, and
from sorrow into blessedness, because they are in the Dirine, and
thus in heaven. These observations are made in order that the
essential distinction which exists between these two classes of
men may be understood, although both are outwardly alike.
533. Every one may know that thoughts flow and tend to
wards thefr object, accordiug to intentions; — for thought is
man's iaternal sight, which — ^like the external sight — ^is turned
and flxed by the wUl. If, therefore, thought or the intemal
sight is turned towards the world, and fixed upon the world, it
becomes worldly; if it is turned to self and self-honour, it
becomes corporeal ; and if it is turned towards heaven, it be
comes heavenly, flence also it foUows, that if the thought is
turned towards heaven, it is elevated ; if it is turned towards
seU, it is drawn down from heaven, and immersed in corporeal
things ; and if it is turned towards the world, it is also bent
down from heaven, and diffused amongst the objects which are
presented to the eyes. Intention springs from love, and there
fore man's love determines his internal sight or thought towards
394

HEAVLN AND HELL. 632, 533
its objects. The love of self tums it towards self and selfish
objects ; the love of the world towards worldly objects, and the
love of heaven towards heavenly objects. If, therefore, man's
love is knovm, the state of his interiors may also be known, for
the love of heaven elevates the iateriors whiich are of the mind,
and opens them above towards heaven; but the love of the
world and the love of self close the interiors above them, and
open them beneath, flence it may be concluded, that if the
superior principles of the mind are closed above, raan can no
longer see the things which belong to heaven and the church,
and that they appear to be in thick darkness ; but whatever is
in thick darkness is either denied or not understood, and there
fore they who love themselves and the world above aU things,
deny dirine truths in thefr hearts, because the superior prin
ciples of their minds are closed, and although they may speak
about such things from memory, they nevertheless do not under
stand them ; because they regard them in the same way in
which they regard worldly and corporeal things. They are in
deed incapable of attending to anything but what enters through
the bodily senses, and are deUghted with nothing else ; but many
of these things are fUthy, obscene, profane, and wicked; nor
can they be reraoved, because, vrith such persons, there is no
influx into the mind from heaven, but it is closed above, as was
just observed. The intention of man, which determines his
intemal sight or thought, is his vriU ; for what a man vriUs, he
iatends, and what he intends, he thiaks : if, therefore, his in
tention is dfrected towards heaven, his thought is determined
thither, and vrith his thought his whole mind, which is thus in
heaven ; and, therefore, he is able to look down upon the things
of the world which are beneath him, like a raan looking from
the roof of a house ; and thus it is that when the interiors of
the mind are open, he can discern his erils and falses because
they are beneath the spfritual mind ; but when the interiors of
the mind are not open, he cannot see his own erils and falses,
because he is in them, and not above them. The origin of
wisdom and also the origin of insanity is consequently erident,
nor is it difficult to understand what vriU be the quaUty of man
after death, when he is left to wiU, to think, to act, and to speak,
according to his interiors. These observations vrill also suggest
the conclusion that men apparently siraUar raay be interiorly
far different. 533. That it is not so difficult to Uve a life which leads to
heaven as is commonly supposed, is also erident, because when
any thing presents itself to man which he knows to be insincere
and unjust, but which he is incUned to do, nothing raore is
necessary than that he should reflect that it ought not to be
done because it is contrary to the divine commandments. If
he accustoms himself to think so, and acqufres a habit from
295

533, 534 HEAVEN AND HELL.
that custom he is then graduaUy conjoined to heaven; but in
proportion ai he is conjoined to heaven, the higher principles
of his mind are opened, and in proportion as they are opened,
he is able to discern insincerity and injustice ; and in proportion
as he sees thera, they are capable of being reraoved, for it is
impossible that any e-ril can be removed untU it is seen. This
is a state into which man may enter from a free principle, — for
who is not capable of thinking from a principle of freedom in
the manner just described ? — ^but when he has made a beginning,
the Lord operates vrithin him to produce all kinds of good, and
enables him not only to see erils, but to reject them from his
vriU, and finaUy to hold them in aversion. This is meant by
the Lord's words, " My yoke is easy, and my burden is light,"
Matt. xi. 30; but it is to be observed, that the difficulty of
thinking in this manner, and also of resisting erils, increases,
in proportion as man commits e-vU from the -wiU; for in the
same proportion he accustoms himself to e-vUs, untU at length
he does not see them, and is even led to love them, and from
the deUght of love to excuse them, and by aU kinds of faUacies
to conffrm them as allowable and good. This is the case vrith
those who, at mature age, plunge into erils vrithout restraint,
and at the same time reject divine things from the heart.
534. I once saw a representation of the two ways which
lead to heaven and heU. Ffrst there appeared a broad way
which ran to the left, or towards the north, and many spirits
were walking in it ; but at a distance there was a stone of con
siderable magnitude, at which the broad way terminated, and
frora that stone two ways branched off, one to the left, and one
in an opposite dfrection to the right. The left-hand way was
narrow or strait, leading through the west to the south, and so
into the Ught of heaven ; but the way to the right was broad
and spacious, leading obUquely downwards towards heU. AU
the spirits seemed at first to go the same way, untU they came
to the great stone at the head of the two ways, but there they
were separated. The good turned to the left, and entered the
strait way which led to heaven ; but the evil did not see the
stone, and therefore fell upon it and were hurt, and when they
rose up they ran along the broad way to the right, which tended
towards heU. The signification of aU these things was after
wards explained to me as foUows : the broad way, in which both
good and evU walked together and conversed with each other
Uke friends, represented the state of those who live extemaUy
alike vrith sincerity and justice, and who cannot be distinguished
by the eye. The stone at the head of the two ways, or at the
corner, upon which the evU stumbled, and from which they
afterwards ran into the way leading to heU, represented the
Dirine Truth, — which is denied by those who look towards heU,
—and, in the supreme sense, the Lord's Dirine flumanity.
296

HEAVEN AND HELL. 534, 535
They who were conveyed by the way which led to heaven, were
those who acknowledged the Divine Truth, and also the Divinity
of the Lord. From these representations it was made stUl more
erident, that both the wicked and the good lead the same life
outwardly, or walk in the same way, the one as easily as the
other ; and yet that they who acknowledge the Divine Being
from the heart, and especiaUy those vrithin the church who
acknowledge the Lord's di-rinity, are led to heaven, whUe they
who do not are conducted to hell. The thoughts of man, which
proceed from his intention and vriU, are represented in the
other life by ways, which appear vrith variety according to the
modifications of thought from intention, and every one walks in
them also accordingly ; so that the character of spfrits, and the
quaUty of their thoughts, is known from the ways in which they
walk ; and hence also the meaning of these words of the Lord is
erident: "Enter ye in at tke strait gate; for wide is tke gate
and broad is the way tkat leadetk to destruction, and many tkere
be wkick go in tkereat ; because strait is tke gate and narrow is
tke way whick leadetk wnto life, and few tkere be tkat find it"
Matt. vU. 13, 14. The way which leads to life is narrow, not
because it is difficult, but because there are few who find it, as it
is said. From the stone which I saw at the comer, where the
broad and common way terminated, and from which two ways
branched off in opposite dfrections, the meaning of these words
of the Lord may be clearly infened : " Have ye not read that
whick is vrritten. The stone wkick the builders rejected, the same
is become the head ofthe corner ? Wkosoever skall fall upon that
stone shall be broken," Luke xx. 17, 18. Stone signifies the
Dirine Truth, and the stone (or rock) of Israel the Lord as to
flis Dirine flumanity. The builders are the members of the
church. The head of the corner is where the two ways branch
off; and to fall and to be broken, is to deny and to perish.''
535. I have been permitted to converse vrith sorae in the
other Ufe who had retfred frora the business of. the world that
they might devote themselves to piety and hoUness ; and also
vrith others who had afflicted themselves in various ways, be
cause they imagined that this was to renounce the world, and
to subdue the lusts of the flesh ; but the majority of them can
not be consociated vrith angels, because they had contracted a
sorrowful Ufe from their austerities, and removed themselves
from the life of charity, which can only be acqufred by Uving in
the world; but the Ufe of angels is a Ufe of gladness resulting
from bUss, and consists in performing acts of goodness, which
" That stone signifies truth, n. 114, 643, 1298, 3720, 6426, 8609,
10376. That therefore the law was inscribed on tables of stone, n.
10376! That the stone (or rock) of Israel denotes the Lord as ta
Dirine Truth and as to the Divine Humanity, n. 6426.
297

535 HEAVEN AND HELL.
are works of charity; and besides, they who have led a life
abstracted from worldly engagements, are inflamed vrith the
idea of thefr own merits, and are therefore continuaUy urgent to
be adinitted into heaven, think of heavenly joy as a reward, and
are utterly ignorant of its nature. When they are at length
introduced amongst angels, and perceive thefr joy, — which is
void of merit, and consists in the practice and open performances
of duties, and in the blessedness resulting from the good which
they do, — they are amazed as though they saw things incredible;
and since they are not capable of receiving that joy, they depart,
and consociate vrith spirits Uke themselves, who had Uved a
simUar life in the world. As to those who lived in outward
sanctity in the world, assiduously frequenting places of worship,
devoting themselves to public prayer and self-mortification, and
who at the same time continuaUy cherished the idea, that they
would thus be esteemed and honoured more than others, and be
accounted saints after death, they do not go to heaven, because
they have done aU these things for the sake of themselves ; for
they defile dirine truths by the self-love in which they immerse
them, and some of them are, consequently, so insane as to think
themselves gods. These have thefr lot in heU amongst those
who are Uke them. Others are cunning and deceitful, and are
cast into the hells of the deceitful. These are they who Uved
piously and holUy by cunning arts and practices, in order to
induce the common people to beUeve that a dirine sanctity was
in them. Many of the Roman CathoUc saints are of this cha
racter. I have been permitted to converse vrith some of them, and
then thefr Ufe has been manifestly described, both as to its quaUty
in the world and afterwards. These statements are made in
order to shew that tke life wkich leads to keaven is not a life of
retirement from tke world, but of action in tke world ; that a life
of piety without a life of charity, — which can only be acqufred
in the world, — does not lead to heaven ; but a Ufe of charity,
which consists in acting sincerely and justly in every situation,
engagement, and work, from an interior principle, that is, from
a heavenly origin ; and that such an origin is in that Ufe when
man acts sincerely and justly because it is agreeable to the
Dirine Law. Such a life is not difficult, but a life of piety alone
vrithout charity is difficidt, although it leads away from heaven
as much as it is commonly beUeved to lead to heaven.*
" A Ufe of piety vrithout a Ufe- of charity is of no avaU, but when
they are united it is of advantage in every respect, n. 8252, 8253.
Charity towards our neighbour consists in doing- what is good, juat,
and right in every act, and in every employment, n. 8120, 8121, 8122;
and it extends itself to the minutest things which a man thinks, vriUa,
and does, n. 8124. A life of charity is a life according to the Lord's
commandments, n. 3249 ; and to live according to the Lord's com
mandments is to love the Lord, n. 10143, 10163 10310, 10678, 10648,
398

HEAVEN AND HELL. 535
Genuine charity is not meritorious, because it proceeds from interior
affection, and from the deUght thence resulting, n. (2340), 2371, (2400),
3887, 6388 to 6393. Man after death remains of the same quaUty as
the Ufe of his charity in the world, n. 8266 ; and heavenly blessedness
from the Lord flows into the Ufe of charity, n. 2363. No one is
admitted into heaven by thinking only, but by the union of thought and
will in well-doing, n. 2401, 3'469 ; and therefore unless Well-doing is
conjoined with willing good and thinking good, there is no salvation,
nor any conjunction of the internal vrith the external man, n. 3987,

9QQ

636, 537 HEAVEN AND HEU,

OF HJELL.

THAT THE LOED RULES THE HELLS.
K36. Ix has been shewn afready, throughout the preceding
part of this work, and speciflcaUy at n. 2 to 6, that the Lord is
the God of heaven, and therefore that aU government in hea
ven is the Lord's ; but since the relation of heaven to heU, and
of heU to heaven, is Uke that of two opposites, which mutuaUy
act against each other, and whose action and re-action pro
duce an equiUbrium in which aU things subsist ; therefore, in
order that aU things may be kept in equiUbrium, it is necessary
that fle who rules the heavens should also rule the heUs ; for
unless the same Ruler restrained the assaults of heU and calmed
the insanities which rage there, equiUbrium would be destroyed,
and the whole universe would perish vrith it.
537. It may be useful here to say a few words on the sub
ject of equiUbrium itself. It is weU known that when two
things rautuaUy act against each other, and the re-action and
resistance of the one are equal to the action and impulse of the
other, neither of them has any force ; because each motive neu-
traUzes the other, and therefore a third may act upon them
at pleasure as easUy as if there were no opposition. Such is
the equUibrium between heaven and hell. It is not the equUi
brium of two bodily combatants, whose strength is equal, but
it is the spfritual equiUbrium of the false against the true, and
of evU against good. There is a continual exhalation from heU
of the false derived from eril, and a continual exhalation from
heaven of the true derived from good, and hence results a spi
ritual equUibrium in which man enjoys freedom of thought and
wUl ; for whatever a man thinks and vrills has relation either to
eril and the false thence derived, or to good and the truth de
rived from good; and consequently when he is in equiUbrium,
he is free to receive eril and the false thence derived from hell,
or good and the truth of good from heaven. Every man is
kept in this equiUbrium by the Lord, because the Lord rules
both heaven and heU ; but why man is held in freedom by this
equUibrium, and why evU and the false are not removed from
him, and goodness and truth implanted in bim by the Lord,
wiU be explained in another chapter.
300

HEAVEN AND HELL. 538  541
538. I have been frequently allowed to perceive the sphere
of the false derived from evU which exhales out of heU : it i?
Uke an incessant effort to destroy aU that is good and true,
combined vrith anger and a sort of raring madness at not being
able to do so. This effort is primarily against the Divine of
the Lord, which it would fain destroy and annihilate, because
all good and truth are from Him ; but a sphere of truth de
rived from good streams forth from heaven and restrains the
raging of the hells ; and hence comes equiUbrium. This sphere
from heaven was perceived to be from the Lord alone, although
it appeared to corae from the angels in heaven. It is from the
Lord alone and not from the angels, because every angel in
heaven acknowledges that nothing of good and truth is from
himself, but that all is from the Lord.
539. AU power in the spiritual world belongs to trath de
rived from good, because the essential Dirine in heaven is
Dirine Good and Dirine Truth, and aU power belongs to the
Dirine ; but the false derived from eril has no power, because
aU power belongs to trath derived from good, and in the false
derived from evU there is nothing of trath derived from good.
Hence therefore there is all power in heaven, and none in heU ;
for every one in heaven is in truths derived from good, and
every one in heU is in falses derived from eril ; because no one
is admitted into heaven untU he is in truths derived from good,
nor is any one cast down into heU until he is in falses derived
from evU. That this is the case, may be seen in the sections
on the first, second, and thfrd states of raan after death, n. 491
to 520 ; and that all power belongs to truth derived from good,
may be seen in the chapter concerning the power of the angels
of heaven, n. 228 to 233.
540. Such, then, is the equUibrium between heaven and
heU. AU the inhabitants of the world of spirits exist in that
equiUbrium, because the world of spirits is in the midst between
heaven and heU ; and all men in the natural world are kept in
a similar equUibrium, for the same reason, because they are
governed by the Lord through the medium of spirits who are
in the world of spfrits ; but of this mediate govemment more
vrill be said shortly. The equUibrium now described could not
exist, unless the Lord ruled both heaven and heU and regiUated
thefr opposition ; for, otherwise, falses derived frora evUs woiUd
preponderate and affect the simple good who are at the extre
mities of heaven, and might be more easUy perverted than the
angels themselves, and thus the equiUbrium would perish, and
with it the freedom of man.
541. Hell is distinguished into societies in the same manner
as heaven, and their numbers are exactly alike; for every society
in heaven has a society opposite to it in hell. This anangement
is for the sake of equiUbrium , snd the societies in heU are dis-
301

541 ^544 HEAVEN AND HELL,
tinct according to evUs and the falses thence derived, because
the societies in heaven are distinct according to goods and the
truths derived from good. That every good has an opposite eril,
and every trath an opposite false, is erident, because neither is
anything vrithout relation to its opposite ; for opposites reveal
the quaUty of each other, and the degree of thefr intensity ; and
this is the origin of all perception and sensation. The Lord
therefore continuaUy prorides, that every society of heaven
should have its opposite in a society of heU, and that there
should be an equiUbrium between them.
542. Since heU is distinguished into as many societies as
heaven, therefore also there are as many heUs as there are socie
ties of heaven ; for as every society of heaven is a heaven in a
lesser form, — see above, n. 51 to 58, — every society of heU is
also a heU in a lesser form ; and since in a general point of
riew, there are three heavens, so also there are three heUs. The
lowest heU is opposed to the inmost or thfrd heaven : the middle
heU is opposed to the middle or second heaven ; and the highest
heU is opposed to the lowest or first heaven.
543. The manner in which the Lord nUes the heUs, may be
briefly explained. The heUs in general are ruled by the general
afflux of Dirine Good and Dirine truth from the heavens, by
which the general effort which issues from the heUs is checked
and restrained ; but they are also ruled by a specific afflux from
each heaven, and from each society of heaven ; and in a more
particular sense they are ruled by angels, who are appointed to
inspect them, and to restrain the insanities and disturbances
with which they abound. Sometimes, also, angels are sent
thither to moderate those insanities and disturbances by their
presence ; but in general all tke inkabitants af hell are ruled
by fears. Some are ruled by fears implanted in the world,
which stiU retain thefr influence ; but since these fears are not
sufficient, and also because they lose thefr force by degrees,
the fear of punishment is added, and this fear is the chief
means of deterring them from doing erils. The punishments
of heU are various, and are gentle or severe according to the
nature of the evUs to be restrained. In most cases the more
malignant spirits, who excel the rest in cunning and artifice,
and are able to keep them in obedience and slavery by punish
ments and the terrors which they inspire, are set over their
companions ; but these governors dare not pass beyond certain
prescribed Umits. It is worthy to be mentioned again, that tha
fear of punishment is the only means of restraining the riolence
and fury of the infernals. There is no other.
544. It has been hitherto supposed in the world, that there
is some one deril who rules over the heUs ; that he was created
an angel of Ught, and that he was cast dovra. vrith his crew into
heU because he rebeUed against God ; and this beUef has become
302

HEAVEN AND HELL, 544, 545
prevalent, because certain passages of the Word which speak ol
the Deril and Satan, and also of Lucifer, have been understood
according to the sense of the letter ; but the DevU and Satan
mean hell considered under different aspects. The Devil raeans
the heU wluch is at the back, and is inhabited by the very worst
spirits, caUed e-ril genii ; and Satan denotes the hell which is in
front, the inhabitants of which are not so maUgnant, and are
called evU spirits ; and Lucifer denotes those who are of Babel
or Babylon, and who pretend to have dominion even in heaven.
That there is no single devU to whom the heUs are subject, is
also erident, because aU who are in hell, as weU as all who are
in heaven, are from the human race, — see n. 311 to 317, — and
oecause from the beginning of the creation to the present time,
they amount to myriads of myriads, every one of whora is a
devU of such a quaUty as he had acquired by liring in the world
in opposition to the Dirine ; but on this subject, see above, n.
311, 312.

THAT THE LORD CASTS NO ONE INTO HELL, BUT THAT EVIL
SPIRITS CAST THEMSELVES IN.
545. Some persons have believed very confidently that God
turns away flis face from man, rejects hira, and casts him into
hell, and that He is angry with hira on account of his evUs; and
others go stUl further, and affirm that God punishes man, and
brings e-ril upon him. They also conffrm this opiaion from the
Uteral sense of the Word, in which expressions occur which
appear to sustain it ; for they are not aware that the spiritual
sense of the Word, which explains the literal sense, is entfrely
different, and that hence the genuine doctrine of the church,
which is derived from the spfritual sense of the Word, teaches
othervrise. Trae doctrine declares that the Lord never turns
away His face from man, never rejects him, never casts any one
into heU, and is never angry f and every one, whose raind is in
a state of iUustration, perceives this, when he reads the Word,
because God is goodness itself, love itself, and raercy itself; but
goodness itself cannot do eril to any one, nor can love and
' Anger and wrath are attributed to the Lord in the Word, hut
they belong to man, and are attributed to the Lord only in condescen
sion to the appearance vrith man when he is condemned and punished,
n. 5798, 6997, 8284, 8483, 8875, 9306, 10431. EvU also is attributed
to the Lord, when yet nothing can proceed from the Lord but good, n.
2447, 6073, 6992, 6997, 7633, 7632, 7877, 7926, 8227, 8228, 8632,
9306. Why it is so expressed in the Word, n. 6073, 6992, 6997,
7643, 7632, 7679, 7710, 7926, 8282, 9009, 9128. The Lord is pure
mercy and clemency, n. 6997, 8875,
303

545  547 HEAVEN AND HELL.
mercy cast man out; because it is contrary to thefr very essence,
and therefore contrary to the Dirine Nature. When therefore
such men read the Word, they clearly perceive that God never
tums Hiraself away from man, and that since He never turns
Himself away from man, fle deals vrith him from goodness,
from mercy, and from love; that is, fle vrills his good, fle loves
him, and fle is merciful to him. These conclusions also con
rince them that the letter of the Word must contain a spiritual
sense, according to which the expressions quoted above are to
be explained ; and that in the sense of the letter they are ac
commodated to man's first apprehension, and to his most general
ideas. 546. They who are in a state of iUumination, see farther,
that good and eril are opposites ; that they are opposed one to
the other as heaven to hell; that aU good is from heaven, and all
e-vU from heU ; that since the Dirine of the Lord makes heaven,
— n. 7 to 12, — therefore nothing flows into man from the Lord
but good, nor any thing but evU from heU ; and that therefore
the Lord is continually vrithdravring man from eril, and leading
him to good, whUe heU is continuaUy leading bim into evil.
Unless man were between both, he would have no power of
thought, nor any will, and stUl less any freedom and choice;
for aU these flow from the equUibrium of good and eril. If
therefore the Lord were to turn flimself away from man, and
leave him to eril alone, he would no longer be man; and
hence it is erident, that the Lord flows into every man vrith
good, whether he be good or eril, but stiU there is a difference
between the e-ril and the good ; for the Lord's influx is contin
uaUy striving vrith an eril raan to lead hira from evU, and -with
a good man to lead him to good; but the cause of this difference
is in man himself, because he is the recipient.
547. It is therefore manifest, that man does evU from heU,
and good from the Lord ; but since he believes that whatever he
does he does from himself, the e-vU which he does adheres to
him as his own, and thus man is the cause of his own eril, and
not the Lord. EvU ia man is heU vrithin him ; for whether we
speak of e-vU or of heU, it is the same thing. Now since man is
the cause of his own eril, it foUows that he casts himself into
heU and not the Lord ; for the Lord is so far from casting man
into hell, that fle delivers him from heU, in proportion as he
does not wiU and love to be in his own evU ; but it was shewn
at n. 470 to 484, that aU man's vriU and love remains -with him
after death, and therefore ke who wills and loves evil in the
world, wills and loves tke same evil in the other life, and is no
longer willing to be withdrawn from it. This is the reason that
a man who is in evil is tied to hell, and actuaUy is there as tc
his spirit ; and that after death he desfres nothing more earnestly
than to be where his ovrai evU is. It is, therefore, clearlv eri-
304

HEAVEN AND HELL. 04>7  ^4,9
dent, that the Lord does not punish raan after death, but that
man casts himself into heU.
548. We vrill now briefly explain how man casts himself into
bell. When raan first enters the other life, he is received by
angels, who render hira all kinds of good offices, and converse
with him concerning the Lord, and heaven, and angeUc Ufe,
and mstruct him in truths and goods ; but if he is one of those
who did indeed know these things in the world, but denied or
despised them in his heart, he soon wishes to leave them, and
seeks opportunity to be gone. When the angels perceive his
intention, they leave him, and he associates with others who
also leave him for the same reason, until he joins spirits who are
in simUar eril vrith himself, — see above, n. 445 to 452. As soon
as he is associated vrith his own, he turns hiraself away frora the
Lord, and turns his face towards the hell with wluch he was
conjoined in the world, which is inhabited by those who are in
a similar love of eril. These cfrcumstances prove that the Lord
draws every spirit towards flimself by the ministration of angels,
and by influx from heaven; but that spirits who are in eril resist
-with all their raight, and, as it were, tear themselves away from
the Lord ; for they are drawn by thefr own e-vU, and therefore
by heU, as by a rope ; and, since thefr love of eril makes them
wiUing to be drawn, it is manifest that they cast themselves into
hell freely. This cannot be believed in the world, in conse
quence of the prevalent idea concermng the nature of heU ; nor
is there any appearance in the other life contrary to that idea,
except vrith those who actually go to hell ; for others see them
as though they were thrust down, and indeed such of them as
are in the ardent love of eril, appear to be cast in headlong ;
and this appearance suggests the conclusion that they are cast
into hell by Dirine Power; but on this subject raore raay be
seen below, n. 574. The facts already stated are, however, suf
ficient to prove that the Lord casts no one into heU ; but that
every one who goes there casts himself in, both whUe he Uves in
the world, and also after death when he becomes a spirit araongst
spfrits. 549. The Lord, from His dirine essence, — which is good,
love, and mercy, — cannot deal in the same manner vrith every
man, because evUs and the falses thence derived not only resist
and blunt flis dirine influx, but reject it entfrely ; for evUs and
the falses derived fi-om them are like black clouds interposed
between the sun and the human eye, which take away the
brightness and serenity of day, although the sun -with constant
effort endeavours to dispel thera, and transmits something of
shady Ught through various indirect passages. It is exactly the
sarae m the spiritual world, for there the sun is the Lord and
the Dirine Love,— n. 116 to 140; the Ught is the Dirine Ti-uth,
— n. 126 to 140; black clouds are falses derived from eril, and
305 ^

549  551 HEAVEN AND HELL.
the eye is the understanding. In proportion therefore as any
one in the spiritual world is in falses derived from erils, he is
encompassed by a cloud, which is black and dense according to
the degree of his evU ; and from this coraparison it raay be seen
that the Lord is constantly present with every one, but that He
is received differently.
550. EvU spirits in the world of spirits are severely punished,
in order that they may be deterred from doing eril ; and this
appears to be the Lord's doing, although no punishment is from
the Lord ; for evU itself is the origin of punishment, because evil
and its own punishment are so intimately conjoined that they
cannot be separated; and the infernal crew desire and love
nothing better than to do evil, and especially to inflict punish
ment and torture on others. They therefore actuaUy injure and
punish every one who is not protected by the Lord ; and since
all who do eril from an e-ril heart, reject the protection of the
Lord, infernal spfrits rash upon thera and punish thera. This
may be iUustrated in some measure by crimes and thefr punish
ments in the world, where also they are conjoined; for laws
prescribe a certain punishment for every crime, and therefore
whoever rushes into crime, rushes also into punishment ; the only
difference is, that crime may be concealed in the world, while
concealment is impossible in the other life. From aU these
considerations it foUows, that the Lord does e-ril to no one, and
that flis relation to the eril doer is Uke that of a king, or a
judge, or the law, none of which is the cause of punishment,
because none of them corapeUed the criminal to do wrong.

THAT ALL THE INHABITANTS OF HELL ARE IN EVILS AND IN
THE EALSES DERIVED FROM EVILS, WHICH ORIGINATE
IN SELF-LOVE AND THE LOVE OF THE WORLD.
551. AU who are in heU are in evUs and in the falses thence
derived, but no one is in erils and at the same tirae in truths.
Almost all bad men in the world are acquainted vrith spiritual
truths, which are the truths of the church ; for they learn them
in chUdhood, and afterwards they are irapressed upon them by
preaching, by the reading of the Word, and by their ovrai con
versation concerning them. Sorae even induce others to beUeve
that they are Christians in heart, because they can speak from
truths fluently, and vrith pretended affection ; and also because
thefr actions appear to proceed from the sincerity of spiritual
faith; but such of them as think interiorly in opposition to
those truths, aud abstain from the practice of evU in agreement
306

HEAVEN AND HELL. 551, 552
with thefr real thoughts only through fear of the law, or vrith a
riew to reputation, honour, and gain, are aU eril in heart, and
are in truths and goods not as to the spirit but only as to the
body. When therefore external things are taken away from
thera in the other Ufe, and the intemal things proper to thefr
spfrits are revealed, they are altogether in erils and falses ; and
it is made erident that traths and goods existed in their memories
as mere scientifics, which they brought forth in conversation for
a pretence, when they put on tbe semblance of good as though it
were from spiritual love and faith. When such spfrits are let
into their internals, and consequently into thefr evUs, they are
no longer able to speak truths, but only falses ; because then
they speak from thefr e-rils, and to speak traths frora evUs is
impossible ; but such a spirit is nothing but his own e-ril, and
that which proceeds from e-vU is the false. Every eril spfrit is
reduced into this state before he is cast into hell, see above, n.
499 to 512; and this is caUed being vastated as to truths and
goods / but vastation is nothing more than being let into the
internals, or into the selfhood of the spirit, which is the spfrit
itself. On this subject more may be seen above, n. 425.
552. When man is brought into this state after death, he is
no longer a man-spfrit, as he was in his first state, — see above,
n. 491 to 498, — but he is truly a spirit ; for one who is truly
a spirit has a face and body corresponding to his internals, which
are of the raind, and consequently his external form is the type
or effigy of his internals. This state is reaUsed after the first
and second states afready described have been passed through,
and then the character of a spirit is knovra at sight, not only
from his face, but from his body, and also from his speech and
gestures ; and since he is now in himseU. — that is in his own
true identity, — he cannot remain in any other place than where
those are who are Uke hira ; for in the spfritual world there is a
universal communication of affections and thoughts, so that a
spirit is conducted to his like, as it were of himself, because he
seeks them from his own affection and its deUght. fle tums
himself towards them because he then breathes his ovra Ufe or
draws his breath freely, which he cannot do when he tums him
self in another dfrection. It is iraportant to remember that
coramunication vrith others, in the spfritual world, depends upon
/ Before the evU are cast down into hell they are vastated as to
traths and goods, and when traths and goods are taken away from them
they go voluntarily to heU, n. 6977, 7039, 7795, 8210, 8232, 9330.
The Lord does not vastate them, but they vastate themselves, n. 7643,
7926. Every eril has a false principle -within it, and therefore they
who are in evU, are also in the false, although some of them do not
know it n. 7577, 8094. They who are in evU, cannot but think what
is false,' when they thmk from themselves, n. 7437. AU who are m
the helis speak falses from evils, n. 1695, 7351 7352, 7357, 7392, 7689.
307 ^ ^

553, 553 HEAVEN AND HELL.
the aspect of the face ; and that every one has continuaUy before
him those who are in simUar love vrith himself. It was also
shewn above, n. 151, that this presence continues let the body
be turned in whatever direction it may ; and hence it is that aU
infernal spirits turn themselves backward from the Lord to the
thick darkness, and the darkness, which in the spfritual world
occupy the places of the sun and moon of the natural world;
and that all the angels of heaven turn themselves to the Lord
as the sun and moon of heaven, see above, n. 133, 143, 144,
151. From these considerations it is manifest, that aU who are
in the hells are in evUs and in the falses thence derived ; and
also that they are turned to thefr own loves.
553. AU spirits in heU, when seen in any degree of heavenly
Ught, appear in the form of thefr own evU ; for every one there
is an effigy of his own eril, because the interiors and exteriors
act in unity, and the interiors are risibly exhibited in the ex
teriors, which are the face, the body, the speech, and the ges
tures. Thefr quaUty is therefore known at sight. In general
they are forras of contempt of others ; of menace against those
who do not pay them respect ; of hatreds of various kinds, and
also of various kinds of revenge ; and in these forms outrage and
cruelty are transparent from vrithin ; but when others commend
venerate, and worship them, their faces are drawn up and have
an appearance of gladness arising frora delight. It is impossible
to give a brief description of all these forras, as they really ap
pear, because no two are aUke : there is, however, a general simi-
Utude between those who are in simUar evU, and therefore in the
same infernal society ; and that general simUitude, Uke a plane
of common derivation, is the basis of every countenance, and
the cause of a certain Ukeness. In general thefr faces are
direful and void of Ufe like those of corpses ; but in some instances
they are black, and in others fiery Uke little torches : in others
they are disfigured vrith pimples, warts, and ulcers; and fre
quently no face appears, but instead of a face something hairy
or bony, and sometimes nothing but teeth. Their bodies also
are monstrous, and thefr speech is the speech of anger, or
hatred, or revenge ; for every one speaks from his own false,
and the tone of his voice is frora his own eril. In a word, they
are all iraages of their ovra heU. It has not been granted me
to see the form of the universal heU, but I have been told, that
as the universal heaven in one complex resembles one raan, —
n. 59 to 76, — so the umversal heU in one complex resembles one
devU, and may Ukewise be represented in that form, see above,
u. 544 ; but the specific forms of the hells or infernal societies,
has been frequently revealed to me, for at thefr apertures, which
are caUed the gates of heU, there usuaUy appears a monster,
which represents the common form of those who are within,
Tbe outrageous passions of those who dweU there, are also re-
.S08

HEAVEN AND HELL. 553  555
presented by things direful and atrocious, the particular appear
ance of which I forbear to mention ; but whatever may be the
appearance of infernal spirits when viewed in the light of hea
ven, araongst themselves they appear Uke raen ; and this is of
the Lord's raercy that they may not seera as loathsome to one
another as they are to the angels ; but this merciful appearance
is a fallacy, for as soon as a ray of Ught from heaven is let in,
thefr human forms are turned into monstrous shapes, which
represent their true character ; because every thing appears in
the Ught of heaveii as it really is. flence therefore they shun
the Ught of heaven, and cast themselves down into thefr own
gross light, which is Uke that of burning charcoal, and in some
cases like that of burning sulphur. This Ught is turned into
utter darkness, if any ray of light from heaven falls upon it,
and hence it is that the heUs are said to be in thick darkness,
and in darkness ; and that thick darkness and darkness signify
falses derived from eril such as prevail in heU.
544. Since the monstrous forms of spfrits in the hells, are
forras of contempt of others ; of menace against those who do
not pay them honour and respect ; and of hatred and revenge
against those who do not favour them, it is erident, that they are
common types of the love of self and the love of the world ;
and that the e-vUs of which they are specific forras, derive thefr
origin from those two loves. I have also been told from heaven,
and conrinced by much experience, that those two loves, — self-
love and the love of the world, — rale in the heUs, and make the
heUs ; and that love to the Lord and love towards the neighbour
rule in the heavens, and raake the heavens ; and also that the
two loves of heU, and the two loves of heaven, are diametricaUy
opposite to each other.
555. At first I wondered how it was that self-love and the
love of the world should be so diabolical, and that those who
are in those loves are such monsters to look upon ; because self-
love is thought little of in the world, and pride, which is the
outward display of an inflated mind, is alone beUeved to be self-
love, because it is risibly offensive. Self-love, when it is not so
puffed-up, is beUeved to be the fire of life, by which man is ex
cited to aspfre to offices, and to perform uses ; and it is con
tended that his raind would grow torpid unless he were roused
by the desire of honour and glory. The world deraands, " Who
ever did any worthy, useful, or distinguished action but for the
sake of being celebrated and honoured by others, or in the rainds
of others ; and what is this, but the ardent love of glory and
honour, which is the love of self?" Thus fr is not known in the
world, that self-love is the love which rules in hell, and con
sequently raakes heU with raan ; and therefore it is necessary to
describe ft, and to show that aU erils and the falses derived from
them originate in that love.
309

556 — 558 HEAVEN AND HELL.
556. Self-love consists iu a man's vrilUng weU to himself alone,
and not to others, except for the sake of hiraseU, even though
they be the church, or his country or human society at large. To
confer benefits merely for the sake of our own reputation, honour,
and glory, is also a form of self-love ; because unless these rewards
can be obtained by doing good to others, the selfish man says
in his heart, " What business is it of mine ? Why should I
do this ? What advantage is it to me ?" and so he does nothing.
It is evident therefore that a man who is principled in self-love,
neither loves the church, nor his country, nor society, nor any
use, but hiraself alone, flis deUght is the deUght of mere self-
love, and since the delight which proceeds from the love makes
the Ufe of man, therefore his life is a life of seU; and the life of
self is life derived from the selfhood of raan, and the selfhood
of man is essentially nothing but evil, fle who loves himself,
loves also those with whom he is connected ; as his chUdren, his
grand-chUdren, and, in general, aU who act in unity with him,
and whora he calls his fnends. To love them is also to love
hiraseU; for he regards thera as it were in himself, and himself
in them, and numbers amongst his friends all who commend,
honour, and pay their court to him.
557. The nature of self-love is best known by comparison
vrith heavenly love. Heavenly love consists in loring uses for
thefr own sake ; that is in loring the very works which a man
nerforms for the good of the church, or of his country, or of
society, or of a feUow-citizen ; for this is to love God and our
neighbour, because all uses and aU good works are from God,
and are [abstractedly] the neighbour who is to be loved; but
whoever loves thera for the sake of hiraself, loves thera merely
as servants who minister to his gain or ease, and therefore he
who is principled in self-love, would have the church, his
country, his fellow-citizens, and aU human society, serve him,
and not he them ; for he exalts hiraself, and puts them beneath
him. So far therefore as any one is in self-love, he removes
himself from heaven, because he removes himseU from heavenly
love. 558. Again : so far as any one is in heavenly love, he is led of
the Lord, since that love consists in loring uses and good works,
and in doing them with deUght of heart for the sake of the
church, of our country, of a fellow-citizen, or of human society ;
for the Lord flimself is in that love, and it comes down from
flim. So far also as any one is in self-love, he is led of him
self; for that love consists in performing uses and good works
for the sake of hiraself; but in proportion as any one is led of
himself, he is not led of the Lord, and hence it foUows, that
so far as any one loves himself, he removes hiraself from the
Dirine, and thus from heaven. Man is led of himself when he
is led by his selfhood, but the selfhood of man is nothing
310

HEAVEN AND HELL. 558, 558
but eril ; for it is his hereditary evil nature, which consists in
loving himself more than God, and the world more than hea
ven." Man is let into his selfhood, and thus into his here
ditary erils, as often as he does good works for the sake of
himself; for then he looks frora good works to himself, and not
from himself to good works, and therefore his very uses are
an image of himself, and not of the Divine. This has been
proved to rae experimentally. There are evU spirits in the
intermediate quarter between the north and west, under the
heavens, who are skiUed in the art of letting weU-disposed
spirits into their selfhood, and thus into erils of various kinds,
which they effect by superinducing thoughts concerning thera
selves, — either openly, by praises and honours, — or secretly, by
determinations of their affections to theraselves, — and so far as
they accompUsh this, they tum away the faces of the well-
disposed spirits from heaven, darken thefr understandings, and
caU forth evUs from their selfhood.
558. That self-love is the opposite of neighbourly love, is plain
from the origin and essence of both. With those who are in self-
love, the love of the neighbour commences from self, — for they
insist that a man's nearest neighbour is himself, — and thus from
self, as its centre, their charity goes forth to aU who make one
-with thera, dirainishing as it proceeds according as their con
junction by love becoraes less and less, and ceasing entirely with
those who are out of that consociation; whUe they who are op
posed to them and their evUs are accounted as enemies, although
they may be wise or upright, or sincere or just ; but spiritual
love towards the neighbour begins from the Lord, and from flim
as its centre proceeds to aU who are conjoined to Him by love
and faith, extending to them aU according to the quality of thefr
love and faith.* Hence it is evident, that the neighbourly love
y The selfhood which man derives from his parents, is nothing but
dense evil, n. 210, 215, 731, 876, 987, 1047, 2307, 2308, 3518, 3701,
3812, 8480, 8560, 10283, 10284, 10286, 10732, and consists in loring
himself more than God, and the world more than heaven ; and in
making light of his neighbour in comparison with himself, except when
he speaks weU of him for the sake of his own interest ; and thus it con
sists in loving himself. The selfhood, therefore, is the love of self
and the world, n. 694, 731, 4317, 5660 ; from which aU evUs flow
when they predominate, n. 1307, 1308, 1321, 1594, 1691, 3413, 7266,
7376, (7480,) 7488, 8318, 9335, 9348, 10038, 10742. Those erils
are contempt of others, enmity, hatred, revenge, cruelty, and deceit,
n 6667, 7372, 7374, 9348, 10038, 10742 ; and in them every false
principle originates, n. 1047, 10283, 10284, 10286. _
* They who do not know what it is to love their neighbour, sup
pose every man to be their neighbour, and that it is their duty to do
good to ev6ry one who is in need of assistance, n. 6704. They alao
beUeve every man to be his own nearest neighbour, and thus conclude
311

558 — 559 HEAVEN AND HELL.
which commences from man is opposite to that which commeuce.s
from the Lord; and that the former proceeds from evU, because
from the selfhood of man, while the latter proceeds from good,
because it comes from the Lord, who is Good Itself. It is eri
dent also, that the neighbourly love which proceeds from man
and his selfhood is corporeal, whUe that which proceeds from
the Lord is heavenly. In a word, where the love of seU prevaUs,
it constitutes man's head, and heavenly love is but the feet on
which it stands, if it serve him ; but if it do not serve him, he
tramples it under foot. This vriU incidentaUy explain why they
who are cast down into heU, appear to faU headlong with thefr
feet upwards towards heaven, — see above, n. 548,
559. Self-love also is of such a quaUty, that, in proportion
as the reins are given it, — that is, so far as external bonds are
removed, — ^it rushes forth with mad desfre to rule not only the
whole tenestrial globe but also the universal heaven and even
the Dirine Being Himself ; for it knows neither Umit nor end.
This tendency lurks in every one who is principled in seU-love,
although it does not appear before the world, where it is re
strained by the fear of the law and its penalties, or of the loss of
reputation, honour, gain, employment, or Ufe ; which are the
external bonds above-mentioned. That this is the case, is ob
rious frora the conduct of potentates and kings, who are not
subject to such restraints and bonds ; for they rash vrith im
petuosity to subjugate prorinces and kingdoms, and aspfre after
unUmited power and glory, vrith desfres enlarged by success.
The same truth is still raore erident frora that raodern Babylon,
which extends its dorainion over heaven, transfers aU the dirine
power of the Lord to itself, and lusts continuaUy for more.
When persons of this character enter the other Ufe after death,
that neighbourly love begins from self, n. 6933. They also who love
themselves above all things, and with whom therefore, self-love pre
vaUs, believe that neighbourly love begins from self, n. 6710. In what
manner every one is his own nearest neighbour, n. 6933 to 6938. They
who are Christians, and love God above aU things, beUeve that neigh
bourly love begins from the Lord, because He is to be loved ahove all
things, n. 6706, 6711, 6819 to 6824. The degrees in which men are
our neighbours, are as many as the distinctions of good derived from
the Lord; and good ought to be done with discrimination towards every
one according to the quality of his state ; for this is a branch of Chris
tian pradence, n. 6707, 6709, 6710, 6818. These distinctions are
innumerable ; and on this account the ancients, who understood the
true meaning of the word neighbour, reduced the works of charity iuto
classes, and distinguished them by their respective names ; and hence
they knew in what respect every one was their neighbour, and how
good might be done to every one prudently, n. '2417, 6628, 6705,
7259 to 7262. Doctrine in the ancient churches was the doctrine oS
charity towards the neighbour, and thence thev had wisdom, n. 2417
2386, 3419, 3420, 4844, 6629,
313

HEAVEN AND HELL, 559  569
they are altogether opposed to the Divine Being and to heaven,
and are in favour of heU, as raay be seen in the Uttle work On
THE Last Judgment and the Destruction op Babylon.
560. Iraagine a society composed entirely of men who love
themselves alone, and who love others only so far as they make
one with themselves. It is erident that thefr love is like that
which exists araong robbers ; for they embrace and call each
other friends when they are united by a comraon interest ; but
when that is severed, they despite all subordination, and murder
one another. If the interiors, or rainds of such raen are ex
plored, they are seen to be fuU of mortal hatred against each
other, whUe they laugh in their hearts at all justice and sin
cerity, and even at the Divine Being flimself; for they regard
flim as a nonentity. This vrill appear more clearly when we
come to treat of the societies in heU, which consist of spirits
whose ruling love is the love of self.
561. The interiors, — ^which are of the thoughts and affec
tions, — of those who love themselves above aU things, are
turned towards themselves and the world, and thus they are
turned away from the Lord and heaven. Hence therefore they
are fiUed vrith evUs of every kind, so that nothing Dirine can
flow into them ; for the Dirine influx is defiled at its ffrst en
trance by their selfish thoughts, and is even infused into the
erils which originate in their selfhood. On this account the
selfish, in the other life, look backward frora the Lord towards
that raass of thick darkness which there occupies the place of
the sun of the natural world, and which is diametricaUy oppo
site to the sun of heaven, which is the Lord, — see above, n. 123.
Thick darkness, when raentioned in the Word, signifies evils,
and the sun ofthe natural world the love of self.'
562. The evUs which distinguish those who are in the love
of self, are in general contempt of others, envy, enmity, and
thence hostUity against all who do not favour thera ; hatred
of various kinds, revenge, cunning, deceit, unmercifulness and
cruelty. As to reUgion, they not only cherish contempt of
the Divine Being, and di-rine things, — which are the truths
¦md goods of the church, — but they also feel anger against
thera ; and that anger is turned into hatred when they become
spirits ; for then they not only cannot endure to hear the truths
and goods of the church, but they burn vrith hatred against aU
who acknowledge and worship the Divine Being. I once con
versed vrith a spirit, who had been a raan of authority in the
world, and loved himself supremely; and his hatred resulting
' The sun ot the world signifies the love of self, n. 2441 ; and to
worship the sun in this sense denotes to worship those things which are
contrary to heavenly love, and to the Lord, n. 2441, 10584. The mn
growing hot denotes the increasing concupiscence of evil, n. 8487.
313

56.2 — 564 HtiAVEN AND hell.
frora anger was so roused by the bare mention of a Dirine
Being, and especially by the name of the Lord, that he
burned with a desire to murder flim. When his love was unre
strained, he was desirous to be the sovereign of heU, that he
might continually infest heaven from self-love; and many of
the Roman Catholic religion entertain this desire When they
perceive, in the other life, that the Lord has aU power, and that
they have none.
563. Some spirits once appeared in the Western quarter to
wards the south, who said that they had filled posts of great
dignity iu the world, and that they deserved to be preferred
above others, and to rule over them ; but when they were ex
plored by the angels and their interior quality developed, it was
discovered that they had not regarded uses when fulfiUing the
duties of their office in the world, but themselves alone, and
thus that they had preferred themselves to uses. Siace, how
ever, they were iutensely solicitous to be set over others, it was
permitted thera to take their places araong those upon whom
depended the regulation of iraportant affafrs ; and then it was
perceived that they were unable either to attend to the business
under discussion, or to see things interiorly in theraselves ; and
that they spoke not from regard to the use of the measure pro
posed, but from some selfish end ; and that they would act from
personal favour 'according to their arbitrary pleasure. They were
therefore dismissed from their office, and left to seek employ
ment for themselves elsewhere. They then proceeded still further
towards the west, and were received first in one place and then
in another ; but they were everywhere told that they thought
only of themselves, or of other things under the infiuence of
self, and that, consequently, they were stupid, like sensual cor-
poi'cal spirits. They were consequently banished from- every
quarter, and at last, reduced to complete destitution, they
begged for alms. This experience demonstrated most clearly,
that although they who are in self-love may seem in the world
to speak from the fire of that love like vrise men, stiU thefr
speech is only from the raeraory, and not from rational light ;
but in the other Ufe the things of the natural memory are no
longer permitted to be reproduced, and therefore they are
more stupid than others, because they are separated from the
Dirine. 564. There are two kinds of dorainion. The one springs
from love towards the neighbour, and the other from self-love ;
and therefore in their essence they are opposites. He who exer
cises authority from a principle of neighbourly love, is desirous
to promote the good of all, and loves nothing so rauch as to
perform uses, and thus to serve others ; but to serve others is
to desire thefr good, and to perform uses to the church, to our
country, to society, and to our fellow-citizens. This therefore
314

heaven and hell, 561 — 566
is the love of him who loves his neighbour, and this is the delight
of his heart ; so that when he is raised to dignities above others,
he is glad, not because of the dignities themselves, but on ac
count of the uses which they enable him to perform in greater
abundance and of a higher order; and this is the authority
which rules in heaven ; but he who rules frora the love of self,
desires the welfare of no one but himself, and therefore aU the
uses which he performs are for the sake of his own honour and
glory, for these are in his view the only uses. Even when he
serves others, his secret design is that he hiraself raay be served,
honoured and raised to higher power ; and thus he courts dig
nities, not for the sake of perforraing good offices to his country
and the church, but that he raay obtain pre-eminence and glory,
and thus enjoy the delight of his heart. The love of dominion
reraains with every one after his life in the world; but they
only who exercise authority from love towards their neighbour
are entrusted with power in heaven ; for their authority is not
siraply personal, but the uses which they love rule in thera, and
when uses rule the Lord rules. On the other hand, they who
exercise authority in the world under the influence of self-love,
become vile slaves in hell. I have seen the mighty ones of the
earth who ruled with selfish dorainion, cast out amongst the
vUest spirits, and some of them immersed in noisome and excre-
mentitious dens.
565. The love of the world is not so directly opposed to
heavenly love as the love of self, because it does not conceal
within it such dfreful erils. The love of the world consists in
desiring to obtain the wealth of others by every kind of artifice ;
in setting the heart on riches, and in suffering the world to
draw us from spiritual love, — which is love towards the neigh
bour, — and thus to alienate us frora heaven and tbe Dirine
Being ; but this love assuraes raany forms. There is the love
of wealth for the sake of being exalted to honom-s, and here
honours alone are truly loved. There is the love of honours and
dignities with a riew to the increase of wealth. There is a
love of wealth for the sake of various uses which afford worldly
deUght. There is the love of wealth for its ovra sake, which is
avarice, and so forth. The end for which wealth is sought, is
caUed its use, and every love derives its quaUty from its end ;
for all other things are subserrient to it.

WHAT IS MEANT BY HELL FIRE, AND BY GNASHING OF TEETH.
566. Scarcely any one has hitherto understood the mean
ing of the everlasting fire and gnashing of teeth, which are
315

566, 567 heaven and hell.
mentioned in the Word as the portion of those who are in heU ,
because men think materiaUy concerning the Word, from ig
norance of its spiritual sense, and therefore some understand
that "fire" raeans material fire ; sorae that it denotes torment
in general ; sorae that it signifies the pangs of conscience ; and
some suppose that the word is used raerely to excite terror, and
deter the vricked from the commission of criraes. In the same
manner some understand " gnashing of teetk" to raean the li
teral act ; and others, only a horror, like that which is excited
by the sound of it ; but an acquaintance vrith the spiritual sense
of the Word, reveals the trae meaning of " everlasting fire"
and "gnasking of teetk;" for in every expression in the Word,
and in every series of their meaning, there is a spfritual sense ;
because the Word, in its bosom, is spiritual and what is spiri
tual cannot be revealed to man except in a natural manner;
because raan is in the natural world, and thinks frora the things
of that world. We vriU therefore now explain what everlasting
fire is, and what the gnasking of teeth, when those expressions
are used to denote the state of spirits after death.
567. Heat springs frora tvro sources : one is the sun of hea
ven, which is the Lord, and the other is the sun of the world.
The heat which proceeds frora the sun of heaven is spiritual
heat, which in its essence is love, see above, n. 126 to 140 ;
but that which proceeds from the sun of the world is natural
heat, which in its essence is not love, but is adapted to serve
as a receptacle of spiritual heat or love. That love in its es
sence is heat, weU-known facts sufficiently demonstrate ; for the
mind, and thence the body, grows warra from love, and that
warmth corresponds to the intensity and quaUty of the love.
Man experiences this phenomenon as weU in winter as in sum
mer. The heating of the blood is a further evidence of the
sarae truth. That natural heat which proceeds frora the sun
of the world, serves as a receptacle for spiritual heat, is mani-
fest frora the heat of the body; for the heat of the body is pro
duced by the heat of the spirit, and is its substitute in the body;
but it is more strikingly evident from the effect of the spring
and summer heat on animals of every kind, for then they every
year renew their loves : not that the heat of those seasons
inspires them vrith love, but it disposes thefr bodies to receive
the heat which flows into them from the spiritual world ; for
the spiritual world flows into the natural world as a cause
into its effect. If any one imagines that natural he.it produces
the loves of animals, he is rauch deceived, for the spiritual
world flows into the natural world, and not vice versd ; and ah
love is spiritual, because it is of the lUe itself If any one
believes that any thing exists in the natural world independ
ently of influx from the spfritual world, he too is deceived, for
natural things exist and subsist entirely from spfritual things.
315

HEAVEN AND HELL. 567  570
The subjects of the vegetable kingdom also germinate from in
flux out ofthe spirtual world, for the natural heat of spring
and summer merely disposes seeds into their natural forms, by
expanding and opening them, so as to admit that influx to act
vrithin them as a cause of germination. These facts are adduced
in order to shew that there are two kinds of heat, the one spi
ritual and the other natural ; that spiritual heat is from the sun
of heaven, and natural heat from the sun of the world ; and
that the influx of the spiritual into the natural, and the subse
quent co-operation of both, produce the effects which are risible
in the world.*
568. The spiritual heat which exists in man is the heat of
his Ufe, because, as we just observed, that heat in its essence is
love ; and this is what is meant in the Word by fire, fleavenly
fire denotes love to the Lord and love towards the neighbour,
and infernal fire denotes self-love and the love of the world.
569. The fire of heU or infernal love exists frora the sarae
origin as the fire of heaven or heavenly love. Both are from
the sun of heaven, which is the Lord, but the Divine efflux is
made infernal by those who receive it ; for aU influx from the
spiritual world assumes a quaUty according to reception, o r ac
cording to the forms into which it flows, just as the heat and
Ught of the sun of the world are modified by their recipients.
When natural heat flows into shrubberies and beds of flowers it
produces vegetation, and draws forth grateful and delicious
odours; but if the same heat flows into excrementitious and
cadaverous substances it causes putrefaction, and draws forth
noisome and disgusting stenches. In like manner when natural
light falls upon one object, it produces beautiful and pleasing
colours, but ugly and unpleasant colours if it falls upon another ;
and so it is with the heat and light of the sun of heaven, which is
love ; for when that heat or love flows into good subjects, as
good men, good spfrits or angels, it makes thefr good fruitful ;
but when it flows into the wicked, a contrary effect ensues : for
thefr erils either suffocate it or pervert it. So also when the
Ught of heaven flows into the truths of good, it imparts intelli
gence and wisdom ; but when it flows into the falses of evU, it
is turned into insanities and phantasies of various kinds. Thus
in evejij case the effect depends upon reception.
570. Since the fire of heU is the love of sehf and the world,
U includes every lust which springs from those loves ; for lust is
love in its continuity, because man continually desfres that
* There is an influx of the spiritual world into the natural world,
n. 6053 to 6058, 6189 to 6215, 6307 to 6327, 6466 to 6495, 6598 to
6626 • and into the lives of animals, n. 5850 ; and into the subjects oi
the vegetable kingdom, n. 3648 ; and this influx is ?. continual endea
vour to act according to Divine Order, n. 6211,— at the end.
317

570 HEAVEN AND HELL.
which he loves. Lust is delight also, for when man obtains any
thing which he loves or desfres, he is sensible of deUght ; nor
is there any other origin of heart-felt delight. The fire of
heU, therefore, is the lust and deUght which spring from the
love of self, and the love of the world; and the evils which
spring from those loves are, contempt of others, enmity and
hostility against those who are opposed to us; envy, hatred,
revenge, and consequently, savageness and cruelty ; and -with
regard to the Dirine Being, they are denial of flis existence,
and thence contempt, derision, and blasphemy against the holy
things of the church. After death, when man becomes a spirit,
these e-rils are turned into anger and hatred against every thing
holy — see above, n. 562; and since erils in the wicked con
tinually breathe destruction and murder agauist those whom
they caU thefr enemies, and against whom they burn with hatred
and revenge, therefore it is the delight of thefr Ufe to desfre to
destroy and murder them ; and even when they cannot do it
they stUl deUght in the vrish to injure and torment thera. These
are the things which are meant by fire in the Word, when treat
ing of the -wicked and of hell. Some passages may be adduced
for the sake of confirmation : " Every one is a kypocrite and an
evil doer, and every moutk speaketk folly ; — for wickedness
burnetk as a fire. It skall devour tke briers and tkorns, and
skall kindle in the thickets of tke forest, and tkey skall mount up
{like) the lifting up of smoke, — and tke people skall be as the fuel
of the fire. No man skall spare kis brother," Isa. ix. 17, 18, 19.
" / will shew wonders in the heavens and in tke eartk; blood, and
fire, and pillars of smoke. Tke sun skall be turned into dark
ness," Joel ii. 30, 31. " Tke land tkereof shall become burning
pitck. It skall not be quenched night nor day. The smoke tkereof
skall go up for ever," Isaiah xxxiv. 9, 10. " Behold tke day
cometk tkat skall burn as an oven ; and all tke proud, yea, and all
tkat do wickedly, skall be stubble ; and tke day that cometk shall
burn tkem up," Mai. iv. 1. " Babylon is become tke habitation
of devils, — and they cried when they saw tke smoke of ker burn
ing; and ker smoke rose up for ever and ever," Apoc. x-riii. 2, 18;
xix. 3. " He opened tke bottomless pit, and tkere arose a smoke
out of tke pit, as tke smoke of a great furnace ; and tke sun and
the air were darkened by the smoke of tke pit," Apoc. ix. 2.
" Out of tke moutk of the horses went forth fire, and smoke, and
brimstone. By these three was tke tkird part of men killed; by
tke fire, and by tke smoke, and by tke brimstone" Apoc. ix. 17,
18. " If any man worskip tke beast, — the same shall drink of tke
wine of tke wrath of God, whick is poured out witkout mixture
'mto tke cup of His indignation, and ke skall be tormented vnth
fire and brimstone," Apoc. xiv. 9, 10. " Tke fourth angel poured
out kis vial upon tke sun, and power was given unto kim to scorch
men witk fire ; and men were scorcked witk great keat," Apoc.
318

HEAVEN AND HELL. 570  572
xvi. 8, 9, " Tliey were cast into a lake burning with fire and
brimstone," Apoc. xis. 20 ; xx. 14, 15; xxi. 8. "Every tret
tkat bringetk not forth good fruit shall be hewn down and cast
into the fire," Matt. iU. 10 ; Luke in. 9. " Tke Son of Man
skall send fortk His angels, and they shall gather out of His
kingdom all tkings that offend, and them wkich do iniquity ; and
shall cast tkem into a furnace of fire," Matt. xiii. 41, 42, 50,
" Then shall ke say unto tkem on the left hand, Depart from me,
ye cwrsed, into everlasting fire, prepared for tke devil and kis
angels," Matt. xxv. 41. " They skall be cast into everlasting
fire, — into hell fire, — wkere tkeir worm dietk not, and tke fire is
not quencked," Matt. xvni. 8, 9 ; Mark ix. 43 to 48. The rich
raan in hell said to Abraham, " / am tormented in this fiame,"
Luke xvi. 24. In these and in many other passages, by fire is
meant the lust which springs from self-love and the love of the
world ; and by the smoke thence issuing is meant the false de
rived from evU.
571. Since infernal fire denotes the lust of doing erils, which
originate in the love of self and the love of the world, and since
that lust prevaUs in all the inhabitants of heU, as was shewn in
the preceding chapter; therefore when the heUs are opened,
there is seen as it were a volume of fire and smoke, Uke that
which arises from burning houses. The dense fiery appearance
exhales frora the heUs where self-love predorainates, and the
flaraing appearance frora those in which the love of the world
prevails; but when the hells are closed, there is no fiery appear
ance, but instead of it a dark mass of condensed smoke ; never
theless the fire stUl rages within, and is perceptible by the heat
which exhales frora it. That heat is like the heat of burnt ruins
after a fire, and in some places like that of a heated furnace,
whUe in others it is like the moist heat of a hot bath ; and when
it flows into man, it excites lusts. In eril raen it inspires hatred
and revenge, and in the sick insanities. Such fire, or such heat,
exists in all who are principled in the love of self, and the love
of the world ; because their spfrits are in bondage to the heUs
in which those loves predominate, and are thus in communion
with them, even whUe they Uve in the body. It is however to
be observed, that the inhabitants of hell do not actually live in
fire, but that the fire is an appearance; for they feel no burning,
but only a warmth like that which they formerly experienced in
the world. The appearance of fire arises frora correspondence,
for love corresponds to ffre, and all things which appear in the
spiritual world are conespondences.
573. The fire of hell, or infernal heat, is turned into intense
cold whenever the heat of heaven flows into it ; and then the
infernals shiver Uke men seized vrith a cold fever, and feel
inwardly tormented. This arises from their entire opposition
to the Dirine, for the heat of heaven, which is Divine Love,

673  574 HEAVEN AND HELL.
extinguishes the heat of heU, which is self-love, and thus
quenches the ffre of thefr life ; and hence come excessive cold
and shivering, and torment. Thick darkness foUows, and thence
infatuation and blindness ; but these states are never experienced,
except when it is necessary to quell the excessive outrages of
infernal license.
573. Since infernal fire denotes every lust to do evil which
flows from the love of self, therefore also it denotes the torment
of heU ; for the lust derived from that love inflames the selfish
with desire to injure aU who do not honour, venerate, and wor
ship them ; and in proportion to thefr anger, and to the hatred
and revenge proceeding from it, is their lust of exercising cruelty
towards thera. When that lust prevaUs in every raeraber of a
society, which is restrained by no external bonds, such as the
fear of the law, and of the loss of reputation, honour, gain, or
Ufe, every one, under the impulse of his own eril, attacks his
fellows, and subjugates them to his vrill as far as he is able ; and
takes deUght in acts of cruelty towards those who do not submit.
Delight in cruelty is so intimately conjoined with the love of
dominion, that they are of equal intensity wherever they exist ;
for the deUght of doing injuries is inherent in enmity, envy,
hatred, and revenge, which are erils of that love. AU the hells
are societies of this land, and therefore every infernal spirit
cherishes hatred in his heart against every other ; and from that
hatred torments them vrith savage cruelties, as far as he has the
power. These cruelties, and the torment which they cause, are
also understood by hell fire, for they are the effects of infernal
lusts. 574. It was shewn in n. 548, that eril spirits east themselves
into heU of thefr own accord, although such torments exist
there ; and it may now be expedient to say briefly, how this
comes to pass. There exhales from every heU a sphere of the
peeuliar lusts which distinguish its inhabitants, and when that
sphere is perceived by any one who is in similar lust, his heart
is affected, and he is fiUed vrith deUght ; for lust and its delight
make a one, because whatever a man lusts after, is deUghtful to
hira. flence therefore the spfrit turns himself towards the
hell from which the sphere proceeds, and desires to go thither
from the heart-felt deUght vrith which it inspfres him ; for he is
not aware as yet of its torments ; but even they who know of
thefr existence are stUl urged by the same desire, because no
one in the spiritual world can resist his own lust ; for lust is of
the love, and love is of the wUl, and the will is of man's very
nature, and every one there acts from his nature. When,
therefore, a spirit of his own accord, or from his own freedom,
directs his course to his ovra. heU, and enters it, he is received
at first in a friendly manner, and is led to beUeve that he is
among friends ; but this only continues for a few hours, during
330

HEAVEN AND HELL. 574, 575
which he is explored as to the quaUty of his cunnfrig, and thence
as to the quality of his power. When this exploration is effected,
his nevr friends begin to infest him by various raeans, and with
increasing seventy and vehemence. This is done by introducing
him more interiorly and more deeply into heU; for spirits are
more malignant in proportion as the heU which they inhabit is
interior and deep. After the first infestations they afflict him
with cruel punishments, untU he is reduced to a state of slavery;
but rebeUious commotions are of continual occurrence there,
because every one desfres to be the greatest, and burns with
hatred against others, and hence arise new outrages, which
change the scene ; for they who were made slaves, are taken out
of thefr thraldom, that they may assist some new deril to sub
jugate the rest; when they who do not submfr and yield impUcit
obedience to the new tyrant, are again tormented in various
ways, and these alternations go on continuaUy. Such are the
torments of hell, which are caUed hell-fire.
575. Gnasking of teetk is the continual dispute and combat
of falses, and therefore of those who are principled in falses,
conjoined with contempt of others, enmity, mockery, ridicule,
and blasphemy. These evils burst forth also into various kinds
of butchery, for every one fights in favour of his own false prin
ciple, and caUs it truth ; and when these disputes and corabats
are heard out of the heUs, they sound like the gnashing of
teeth, and are really turned into gnashing of teeth when truths
from heaven flow in thither. AU those who acknowledge- nature
and deny a Dirine Being are in those heUs, and they who have
confirmed themselves in that acknowledgraent and demal are in
the deepest. Most of thera are sensual-corporeal spfrits, or such
as believe nothing but what they see with thefr eyes and touch
with their hands ; because they are incapable of receiving any
light from heaven, and consequently of seeing any thing in
wardly in themselves. Hence all the faUacies of the senses are
truths to thera, and they dispute under thefr infiuence; and
this is the reason why thefr disputations sound Uke gnashing of
teeth ; for aU falses in the spiritual world are grating, and the
teeth correspond to the ultiraate things of nature, and also to the
ultimate things of raan, which are corporeal sensual.' That
there is gnashing of teeth in hell is declared in Matt. riU. 13 ;
xiii. 43, 50 ; xxU. 13; xxiv. 51 ; xxv. 30 ; Luke xUi. 38.
' Concerning the correspondence of the teeth, n. 6565 to 5568.
Merely sensual men, who have scarcely any thing of spiritual light,
correspond to the teeth, n. 5566. Tooth, in the Word, signifies the
sensual principle, which is the tdtimate of the Ufe of man, n. 9062,
9062. Gnashing of teeth in the other Ufe proceeds from those who be
lieve that nature is pverv thing, and the Divine nothing, n. 5568.

321

576, 577 HEAVEN AND HELL.

OP THE PROFOUND WICKEDNESS AND DIREFUL ARTS OF
INFERNAL SPIRITS.
576. The superior exceUence of spirits in comparison with
men, may be seen and comprehended by every one who thinks
interiorly, and knows any thing of the operations of his own
mind ; for man can weigh, and reason out, and form conclu
sions upon more subjects in a minute, than he can express in
writing or speech in half an hour ; and from this instance it is
erident how far man excels himself when he is in his spirit, and
consequently when he becomes a spirit; for it is the spirit which
thinks, and the body is the instrument by which the spirit ex
presses its thoughts in speech or writing, flence it is that the
man who becoraes an angel after death, possesses ineffable intel
Ugence and wisdora as compared vrith that which he possessed
during his Ufe in the world ; for when he lived in the world, his
spirit was bound to the body, and by the body was in the na
tural world ; in consequence of which his spiritual thoughts
flowed into natural ideas, which are respectively common, gross,
and obscure, and therefore incapable of receiring the innume
rable things of spfritual thought. Natural ideas also involve
spiritual thoughts in dense shades arising from the cares of the
world; but these cease when the spirit is released from the body,
and enters its spfritual state, by passing out of the natural
world into its proper sphere of existence, the spiritual world;
for its state of thought and affection is then far more exceUent
than before, as may be erident from what has just been said ;
and hence it is that angeUc thought extends to things ineffable
and inexpressible, and which cannot possibly enter into the
natural thoughts of raan; although every angel was born a man,
and Uved as a raan, and seemed to hiraself to be no vriser than
other raen.
577. In proportion as the vrisdom and inteUigence of angels
is exalted and ineffable, the -wickedness and cunning of infernal
spirits is enormous and intense ; because when the spfrit of man
is released from the body it is in its own good or its own eril :
an angelic spfrit is ia his own good, and an infernal spfrit in his
own evU ; for every spirit is his ovni good or his own eril, be
cause he is his own love, as we have frequently said before ; and
therefore since angeUc spirits think, wUl, speak and act from
their o-wn good, so do infernal spirits from thefr own evU; but
to think, wUl, speak, and act frora thefr own eril, is to do so
from every thing which is contained in that eril. It was other
wise when they Uved in the body, for then the evU of the spirit
was restrained by the fear of the law, and by a regard for gain,
honour, and reputation. These restraiats bind every man and
332

HEAVEN AND HELL. 577, 578
prevent the eril of his spirit frora bursting forth in its true form.
Besides, the eril of man's spirit is then wrapped up and veiled
in external probity, sincerity and justice ; and in the affection
of truth and good, of which he makes a pretence for the sake
of the world. Under these outward semblances eril Ues so con
cealed and obscure, that man is scarcely hiraseU aware of the
deep vrickedness and cunning of his spfrit ; nor that in hiraseU
he is such a deril as he becomes after death, when his spirit
comes into itself and into its own nature. Such vrickedness
then manifests itself as exceeds aU beUef ; for thousands- of erils
burst forth from the ruling evU, and amongst them are sorae
which cannot be described by the words of any language. It
has been granted rae to know thefr quality by copious expe
rience, and also to perceive it; for the Lord has permitted
me to be in the spiritual world as to the spirit, and at the same
time in the natural world as to the body, and therefore I can
testify that their vrickedness is so great, that not a thousandth
part of it can possibly be described ; and also that unless man
were protected by the Lord, it would be impossible for him
to escape from hell ; for angels from heaven and spirits from
hell attend on every raan, — as we shewed above, n. 293, 393, —
and the Lord cannot protect man, unless he acknowledges a
Divine Being, and lives a life of faith and charity ; because if he
does not Uve such a life grounded in that acknowledgment, he
averts himself from the Lord, and turns towards the infernals,
and thus his spirit becomes imbued vrith thefr wickedness. Ne
vertheless man is continually -withdrawn by the Lord frora the
erils which he appUes, and as it were attracts to hiraself, frora
consociation vrith those spfrits ; for if he is not vrithdrawn by
internal bonds, which are the bonds of conscience, of which
man is not receptive if he denies a Dirine Being, stUl he is re
strained by external bonds, which, as we have just said, are the
fear of the law and its penalties, and of the loss of gain, honour,
and reputation. Such a man may indeed be vrithdrawn frora
evUs by the delights of his love, and by the fear of losiag thera,
but he cannot be thus brought into spfritual goods ; for when he
is drawn towards them he meditates cunning and deceitful arti-
flces, and puts on the appearance of goodness, sincerity, and
justice, vrith a riew to persuade others to think well of him, and
thus to deceive them. This cunning adds itself to the eril of
his spirit, and forms that eril, and imbues it vrith a quality Uke
its own. 578. Of aU spirits they are the worst who were in evils from
the love of self, and whose actions sprang from inward deceit ;
for deceit enters more thoroughly into the thoughts and inten
tions than any other eril and infects thera with poison, and thus
destroys all the spiritual life of man : most of these dweU in
the heUs at the back, and are caUed genii. It is thefr pecuUar
OOO Y 2

578 — 58f^ HEAVEN AND HELL.
delight to render themselves inrisible, and to flutter about others
Uke phantoms, secretly infusing evils, which they scatter round
them as ripers scatter poison. These are more direfuUy tor
mented than the rest; whUe they who are not deceitful, and who
were not devoured by malignant craftiness, and yet were in erils
derived from the love of self, are also in hells at the back, but
theu heUs are less deep. On the other hand, they who are in
erils derived from the love of the world are in the hells in front,
and are caUed spirits. These are not such evUs, that is, they
are not such hatreds and revenges, as spirits who are in evUs
frora the love of self; and therefore they are less cunning and
raalicious, and dweU in raUder heUs.
579. The pecuUar quality of the vrickedness of those who
are called genii has been revealed to me experimentaUy. Genii
do not flow into the thoughts and operate upon them, but into
the affections which they perceive, and smell out, as dogs scent
their game in a forest. When they perceive good affections in
any one, they turn them instantly into eril, drawing and bend
ing them in a wonderful manner by raeans of his delights, and
this so clandestinely, and vrith such raalignant art, that he is
not conscious of it ; for they use the most dexterous caution to
prevent any thing from entering the thought, because that would
betray them : they are seated with man beneath the hinder part
of the head. These genii were men who deeeitfuUy captivated
the minds of others, by dravring and persuading them through
the deUghts of their affections or lusts; but such spirits are driven
by the Lord from every man of whose reformation there is any
hope ; because their power is such that they are able not only to
destroy raan's conscience, but also to call forth his hereditary
erils, which othervrise remain concealed. It is therefore pro
rided by the Lord, that the hells of the genii should be entfrely
closed, to prevent man from being drawn into those evils;
and when any man, who is of a simUar character, comes into
the other life, he is instantly cast into their hell. When these
genii are inspected as to their deceit and cunning, they appear
Uke ripers.
580. The profound wickedness of infernal spirits, is manifest
frora their dfreful arts, which are so numerous, that only to enu-
raerate thera would fill a volume, and to describe them would
requfre many volumes ; but these arts are almost aU unknown in
the world. One kind relates to the abuse of correspondences :
a second, to abuses of the ultimates of Divine Order : a tkird,
to the communication and influx of thoughts and affections, by
conversion, or turning towards the subject whom they infest;
by fixing the sight upon hira ; by operations through other spi
rits at a distance from themselves, and by others sent from
themselves: a /oMr^A, relates to operations by phantasies: a fifth
to ejections of thought and affection out of themselves, by whicli
334

HEAVEN ANP HELL. 580  582
they become present in a different place from that ia which they
are bodily present, and a sixtk, to pretences, persuasions, and
Ues. When the spirit of a vricked man is released from the
body, it practices these arts spontaneously ; because they are
inherent in the very nature of evil, and thus the infernals tor
ment one another in the heUs; but since they are aU unknown in
the world, except those which consist of pretences, persuasions,
and Ues, I shaU not describe them specificaUy, because they
would not be comprehended, and because they are so direful.
581. The Lord permits torments in heU, because erils can
not othervrise be restrained and subdued there ; for the only
means of restraining and subduing them, and thus of keeping
the infernal crew in bonds, is the fear of punishment. There is
no other raeans ; for vrithout the fear of punishraent and tor
ment, eril would burst forth into madness, and the whole uni
verse would be dispersed, as a kingdom on earth would be in
which there were no law and no punishment.

CONCERNING THE APPEARANCE, SITUATION, AND PLURALITY
OF THE HELLS.
582. The objects which are risible in the spiritual world,
where spirits and angels dwell, are so Uke those which exist in
the natural world which men inhabit, that there is no apparent
difference. There are plains, and mountains, and hUls, and
rocks, and valleys, and waters, and many other things which are
seen on earth ; but stUl they are all from a spiritual origin, and
are therefore visible to spfrits and angels only, and not to men,
because men are in the natural world ; for the spfritual see things
which are from a spiritual origin, and the natural those which
are from a natural origin. For this reason man cannot possibly
see the objects which are in the spiritual world until he becomes
a spirit after death, vrithout it is granted him to be in the spirit ;
nor can an angel or a spirit see any thing in the natural world,
unless he is present vrith a raan who is perraitted to converse
with spirits and angels; for the eyes of raan are adapted to
receive the light of the natural world, and the eyes of angels and
spirits are adapted to receive the light of the spfritual world,
and yet the eyes of both are apparently alike. That such is the
nature of the spiritual world cannot be coraprehended by the
natural raan, and least of aU by the sensual man, who beUeves
nothing but what he sees vrith his bodUy eyes, and touches vrith
his bodUy hands; for the sensual impressions of sight and touch
being the sole foundation of his faith, he thinks from those im-
.^35

5)82  584 HEAVEN AND HELL.
pressions, and therefore his thought is material, and not spi
ritual. The reserablance of the natural world which exists
in the spiritual, causes the recently deceased to be uncertain
whether they are stiU in the world where they were born, and
from which they have departed ; and therefore they call death
only a translation from one world to another which is like it.
That there is such a resemblance between the two worlds, may
be seen above, in the chapter on Representatives and Appear
ances in heaven, n. 170 to 176.
583. The heavens are in the raore elevated places of the
spiritual world ; in the lower parts is the world of spirits, and
beneath both are the heUs. The heavens are not risible to the
spirits who are in the world of spfrits, except when their interior
sight is opened, although they soraetiraes appear as mists or as
white clouds ; because the angels of heaven are in an interior
state of inteUigence and wisdom, and thus above the sight of
those who are in the world of spfrits ; but the spfrits, who are
in the plains and vallies, see each other, untU they are separated
by being let into their interiors ; for then tke evil can no longer
see tke good, altkough tke good can see the evil ; but the good
turn themselves away from the evil, and consequently become
invisible. The heUs are not risible (from the world of spfrits,)
because they are closed; but the entrances, which are called the
gates of hell, are risible when they are opened to let in wicked
spirits. AU the gates of heU open frora the world of spfrits,
and none from heaven.
584. The heUs are every where under the mountains, hUls,
rocks, plains aud valleys, of the world of spirits. The openings
or gates of the hells, which are under the mountains, hUls, and
rocks, appear like holes and fissures of rocks; some stretched
out vride and large, some strait and narrow, and raany of them
ragged. They aU appear dark and dusky when looked into,
but the infernal spirits, who are in them, are in a sort of Ught
resembling that of burning charcoal, which thefr eyes are
adapted to receive ; because whUe they Uved in the world they
were in thick darkness as to dirine truths, in consequence of
denying them, and apparently in light as to falses, in conse
quence of affirming them. Hence the sight of the eyes of their
spfrits acquired a formation conesponding to that light, and
therefore the light of heaven is thick darkness to them, so that
when they come out of their dens, they can see nothing. These
circumstances prove clearly, that raan enters the Ught of heaven
in proportion as he acknowledges a Dirine Being, and confirms
in himself the traths and goods of heaven and the church ; and
that he enters the thick darkness of hell in proportion as he
denies a Dirine Being, and conffrms in hiraself those things
which are contrary to the goods and truths of heaven and the
church. 326

HEAVEN AND HELL. 585, 586
585. The openings or gates of the heUs, which are beneath
the plains and valleys, are of various forms. Some are Uke those
wfhich are beneath the mountains, hUls, and rocks. Others are
Uke dens and caverns. Others Uke great chasms and whfrlpools.
Others like bogs, and others Uke stagnant pools of water; but
aU are covered over, and are not opened except when eril spfrits
from the world of spirits are cast in ; and then an exhalation
issues from them either Uke fire and smoke, siraUar to that
which appears in the air fi-om buUdings on fire ; or Uke flame
without smoke; or like the soot which comes from a chimney ou
fire ; or Uke a mist and thick cloud. I have heard that the in
fernal spirits themselves neither see nor feel these things, because
when they are in them they are as in their own atmosphere, and
thus in the deUght of thefr life; but that such appearances corre
spond to the evUs and falses in which they are principled, namely,
fire to hatred and revenge ; smoke and soot to the falses thence
derived ; flame to the evils of self-love, and mists and thick
clouds to the falses which spring from those evUs.
586, I have been permitted to look into the heUs, and to
see what kind of places they are vrithin ; for when the Lord
pleases, the sight of a spfrit or angel, who is above, penetrates
thefr depths, and explores every thing they contain, not-with
standing thefr coverings ; and in this manner I was permitted
to look into them. Sorae heUs appear Uke caverns and dens in
rocks tending inwards, and afterwards obUquely or perpendicu
larly downwards; and others like coverts and dens, such as vrild
beasts inhabit in forests. Some again are Uke vaulted caverns
and hidden chambers such as are seen in raines, vrith caves
tending towards the lower regions; and raost of them are three
fold, the upper parts appearing quite dark, because they are
inhabited by spirits who are in falses of evU; but the lower parts
appear fiery, because they are inhabited by spfrits who are in
evils themselves ; for thick darkness corresponds to the falses of
e-vU, and fire to evUs themselves. They who have acted interiorly
from eril, are in the deeper heUs, and in the less deep are those
who have acted exteriorly from evU, that is, from the falses of
e-vU. In some heUs there appear as it were the ruins of houses
and cities after a general conflagration, and the infernal spirits
dweU in those ruins and conceal themselves there. In the mUder
hells there appear as it were rude cottages, which are in some
cases contiguous, and reserable the lanes and streets of a city.
Within the houses infernal spfrits are engaged in continual
quarrels, enmities, blows, and butcherings, whUe the streets and
lanes are full of robberies and depredations. In some heUs
there are mere brothels,- of raost disgusting appearance flUed
with all kinds of filth and excrement. There are also thick
forests, in which infernal spfrits prowl about Uke vrild beasts,
and hide themselves in subtenaneous dens when pursued by
327

586, 587 HEAVEN AND HELL.
others : deserts, where aU is sterile and sandy, with here and
there shaggy rocks containing caverns ; and in other places there
are huts. Spirits who have suffered the extremity of punish
raent, are cast out from the heUs into these deserts, especially
those who when in the world had been raore cunning than
others in planning and contriring artifices and deceit. Thefr last
state is such a life.
587. The specific situation of the heUs cannot be known by
any one, not even by the angels in heaven; for this know
ledge belongs to the Lord alone, — but the general position of
the heUs is known from the quarters in which they are situated;
for the heUs, like the heavens, are distinctly ananged according to
the quarters, and the quarters in the spfritual world are deter
mined according to loves. AU the quarters in heaven begin from
the Lord as a Sun, and the east ; and since the heUs are opposite
to the heavens, thefr quarters begin from the west, which is
the opposite, — see the chapter on the four quarters in heaven,
n. Ill to 153, — and therefore the heUs in the western quarter
are the worst and raost horrible of all. They grow worse and
thefr horrors increase in proportion as they are more remote from
the east. These heUs are inhabited by spfrits who, when in the
world, were principled in the love of self, and thence in con
tempt of others, in enmity against aU who did not favour them,
and consequently in hatred and revenge against those who did
not venerate and worship them. In the most remote hells in
this quarter are they who were of the Roman CathoUc reUgion,
as it is caUed, and desfred to be worshiped as gods; and who
therefore burned vrith hatred and revepge against all who did
not acknowledge thefr power over the souls of raen, and over
heaven. They stUl cherish in heU the disposition which distin
guished thera on earth, and are full of hatred and revenge
against those who oppose thera. Their greatest deUght is in
acts of cruelty ; but this deUght is turned against themselves in
the other Ufe ; for in their heUs, of which the western quarter
is full, every one rages against every other who will not acknow
ledge his dirine power : but this subject wiU be treated more
fuUy in a smaU work On the Last Judgment and the De
struction OP Babylon. The manner in which the hells in
that quarter are arranged cannot be known, except that the
raost direful are at the sides which border on the northern
quarter, whUe the less dfreful are towards the south. Thus the
direfulness of the hells gradually dirainishes frora the north to
the south, and also towards the east, which is inhabited by
spfrits who are haughty, and deny the existence of a Dirine
Being, but stUl are not fuU of such hatred, revenge, and deceit,
as they who are in the deeper regions of the western quarter.
There are no heUs in the eastern quarter at this day, those
which were there ha-ring been translated to the front of the
328

heaven and hell. 587, 588
western quarter. There are many hells in the northern and
southern quarters, and they are inhabited by spirits who, when
they lived on earth, were principled in the love of the world,
and thence in various kinds of evUs, such as enmity, hostUity,
theft, robbery, cunning, avarice, and unmercifulness ; the worst
are in the northern quarter, and the mUder in the southern.
They are more dfreful as they approach the west, and as they
are more remote frora the south, and less direful as they ap
proach the east and the south. Behind the hells in the western
quarter there are dark forests, in which raalignant spfrits prowl
about Uke vrild beasts, and there are similar forests also behind
the heUs in the northern quarter ; but behind those in the
southern quarter are the deserts before mentioned. Thus far
respecting the situation of the hells.
588. We now come to treat of the plurality of the hells,
which is equal to that of the angelic societies in heaven ; be
cause every heavenly society has its opposite in sorae infernal
society to which it corresponds. That the heavenly societies are
innumerable, and that aU are distinguished according to the
goods of love, charity, and faith, was shewn in the chapter
concerning the societies of which heaven consists, n. 41 to 50 ;
and in that on the iraraensity of heaven, n. 415 to 420. The
infernal societies are therefore arranged in a raanner analogous
to the societies of heaven ; but they are distinguished according
to the erils which are opposite to the goods of love, of charity,
and of faith. Every evU includes infinite varieties like every
good, but this cannot be easily conceived by those who have
only a simple idea concerning every eril, as, for example, con
cerning contempt, enmity, hatred, revenge, deceit, and other
erils of a like nature. Be it knovra, however, that every one of
those erils contains so many specific differences, and every one
of these so many other specific or particular differences, that a
volume would not suffice to enumerate them aU. The hells are
arranged so distinctly according to the differences of every evU,
that nothing more orderly and distinct can be conceived. From
this also it is evident, that they are innumerable, and that they
are near to one another, or remote, accordmg to the differences
of their erils, general, specific, and particular. There are also
heUs beneath heUs : some coramunicate bj passages, and raore
by exhalations; but aU coraraunications are regulated according
to the affinities between one genus or species of eril and the
others. That the nuraber of the hells is very great, has been
proved to me by the consideration, that there are heUs under
every mountain, hUl, and rock, and also under every plain and
valley in the worid of spirits ; and that they extend beneath them
in length, breadth, and depth. In a word, the whole heaven,
and the whole worid of spirits, are as it were excavated, and a
329

588, 589 heaven and hell.
continuous hell stretches beneath them. Thus far conceming
the plurality of the heUs.

CONCERNING THE EQUILIBRIUM BETWEEN HEAVEN AND HELL.
589. Without there is an equilibrium of all things nothing
can exist, because there is neither action nor re-action without
it ; for equUibrium is the balance of two forces, of which one
acts, and the other re-acts. There is an equiUbrium in aU things
of the natural world, and also in every particular thing. In a
general point of view, the atmospheres are in equiUbrium, and
in them inferior things re-act and resist, in proportion as the
superior act and press upon them. In the natural world, also,
there is an equilibriura of heat and cold, light and shade, dry
ness and raoisture; for the middle temperature is their equi
librium. There is also an equilibrium in all the subjects of the
three kingdoms of nature, the mineral, the vegetable, and the
animal ; for vrithout an equUibrium in those kingdoms nothing
can exist or subsist, because there is a kind of universal effort
towards action on the one part and re-action on the other. All
existence, that is, every effect, is produced in equUibriiun, and
it is produced by oue force acting, and another being acted
upon ; or by one force flovring in by action, and another re
ceiving the influx and yielding in agreement with it. In the
natural world, that which acts, and that which re-acts, are
called /orce, andalso endeavour or effort; but in the spiritual
world that which acts and that which re-acts are called life and
will. Life in that world is a living force, and wUl is a Uring
effort, , and thefr equilibrium is caUed freedom. Spfritual equi
Ubrium therefore, or freedom, exists and subsists by good acting
on one part, and e-vU re-acting on the other part, or by evU
acting on one part and good re-acting on the other part. With
the good the equilibrium is between good as the agent and evU
as the re-agent ; but vrith the e-ril, evU is the agent and good
the re-agent. Spiritual equiUbrium is the balance of good and
evU, because the whole life of man has reference to good and
eril, his wUl being the receptacle of both. There is also an
equilibrium of the true and the false, which depends upon the
equiUbrium of good and evU, and is like the equiUbrium of
light and shade, which operates upon the subjects of the vege
table kingdom in proportion as heat or cold are in the Ught
and shade ; for light and shade of themselves produce no opera
tion, but heat is productive by thera, as is demonstrable
from the similarity between the light and shade of winter
330

HEAVEN AND HELL. 589  591
and of spring. The comparison of the trae and the false vrith
Ught and shade is grounded in correspondence; for the true
corresponds to Ught, the false to shade, and heat to the good
of love. Spfritual Ught indeed is truth, spiritual shade is the
false, and spiritual heat is the good of love ; but this subject
is discussed at length in the chapter on the Ught and heat of
heaven, n. 126 to 140.
590. There is a perpetual equilibrium between heaven and
heU, because a constant endeavour to do eril exhales and ascends
from heU, and a constant endeavom- to do good exhales and de
scends from heaven, and the world of spirits is in equiUbrium
between them. — That the world of spfrits is in the midst be
tween heaven and heU, raay be seen above, n. 421 to 431. —
The world of spirits is in equUiljrium, because every man en
ters that world imraediately after death, and is kept there in
a state siraUar to that in which he was in the natural world ;
but this would not be possible unless the most exact equilibriura
prevaUed there ; for the quality of aU spfrits is ascertained by
thefr being placed in a state of liberty Uke that in which they
Uved during their abode in the world ; and spiritual equi
librium in both men and spirits is Uberty, as was said just above,
n. 589. The quaUty of every one's freedom is known to the
angels in heaven by the communication of his affections and of
his thoughts derived from them ; and it is visible to angelic spirits
by the ways in which he walks ; for good spfrits walk in ways
which tend towards heaven, but evU spirits walk in ways which
tend towards hell. Such ways are actually seen in the spiritual
world, and therefore " ways," in the Word, signify truths which
lead to good, and, in the opposite sense, falses which lead to
eril. flence also it is that to go, to walk, and to journey, when
mentioned in the Word, signify progressions of life.'" It has
often been granted me to see those ways, and to observe spirits
going and walking in them freely according to their affections
and thefr thoughts thence derived.
591. Eril continuaUy exhales and ascends from hell, and
good continually exhales and descends from heaven, because a
spfritual sphere encompasses every one, and that sphere flows
forth from the Ufe of his affections and thoughts ;" and since
"" To journey, in the Word, and also to go, signify progression of
life, n. 3335, 4375, 4554, 4585, 4882, 6493, 5605, 6996, 8346, 8397,
8417, 8420, 8567, To go and to walk with the Lord, denote to receive
spiritual Ufe, and to Uve with Him, n. 10567. To walk denotes to
live, n. 619, 1794, 8417, 8420,
" A spiritual sphere, which is a sphere of life, flows from eveiy
man, spirit and angel, and encompassea him, n. 4464, 5179, 7454,
8630. This sphere flows from the Ufe of the affections and thoughts,
n. 2489, 4464, 6206; and the quaUty of spirUj is known at a distance
331

591, 592 HEAVEN AND HELL.
such a sphere of Ufe flows forth from every one, therefore .also it
flows forth frora every heavenly society, and from every infernal
society, and consequently from all those societies together, that
is, from the universal heaven and the universal heU. Good
flows forth from heaven, because all the inhabitants of heaven
are in good ; and eril flows forth from heU, because all the in
habitants of heU are in evU. The good which flows frora heaven
is aU from the Lord, for the angels, in heaven, are withheld
from their selfhood, and kept in the selfhood of the Lord,
which is Good Itself, while the spfrits, who are in the heUs, are
aU in their own selfhood; but the selfhood of every one is
nothing but evU, and since it is nothing but evU, therefore it is
heU.° flence it is erident, that the equilibriura in which angels
are held in heaven, and spfrits in hell, is not like that which
exists in the world of spirits ; for the equiUbrium of angels in
heaven is the measure in which they were wilUng to be in good
while they were in the world ; or the measure of good in which
they actuaUy lived, and thus also the raeasure in which they
held evU in aversion ; but the equUibriura of spfrits in heU is
the measure in which they were vrilUng to be in eril, or the
measure of evU in which they actuaUy Uved in the world, and
thus also the measure in which their hearts and minds were
opposed to good.
592. There could be no equilibrium unless the Lord ruled
both the heavens and the heUs, and if there were no equiU
brium, neither heaven nor heU could exist; for every thing in the
universe, whether in the natural or the spiritual world, subsists
by equilibrium. Every rational man may be convinced of this,
because if there were a preponderance on one part, and no
resistance on the other, both must perish. The spiritual world
must perish therefore if good did not re-act against eril, and
continually restrain its insurrections; and unless the Dirine
alone effected this restraint both heaven and hell would be de
stroyed, and the whole human race vrith them : I say, " unless
the Dirine alone effected this restraint," because the proprium
of every one, whether angel, spirit, or man, is nothing but
eril — see above, n. 591 ; and therefore no angels or spirits can
possibly resist the erils which continually exhaltf from the heUs,
because frora thefr selfhood they have themselves a continual

by it, n. 1048, 1063, 1316, 1504. Spheres from the eril are contrary
to spheres from the good, n. 1695, 10187, 10312. These spheres ex
tend themselves far into angelic societies, according to the quaUty and
quantity of good, n. 6598 to 6613, 8063, 8794, 8797; and into infernal
societies according to the quality and quantity of evil, n. 8794, 8797.
" The selfhood of man is nothing but evU, n. 210, 215, 731, 874,
875, 876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550,
10283, 10284, 10286, 10732 ; and is heU within him, n. 694, 8480.
332

HEAVEN AND HELL. 593 — 594
tendency towards heU, and therefore it is erident, that unless the
Lord alone ruled both the heavens and the heUs, no one could
be saved. Besides, aU the heUs act as one force, because evUs
in the hells are connected, Uke goods in the heavens ; and the
Dirine which proceeds from the Lord, is alone able to resist all
the hells in their united action against heaven, and against aU
who are in heaven ; for the heUs are innumerable.
593. The equUibrium between the heavens and the hells is
diminished or increased according to the number of spirits who
enter them, which amounts to many thousands a day ; but to
know and perceive which way the balance inclines, and to regu
late and equalize it vrith perfect exactness, is not in the power of
any angel, but of the Lord alone; for the Dirine which proceeds
from the Lord is omnipresent, and observes, in every direction,
if there be the shghtest preponderance ; whereas an angel only
sees what is near to him, and has no perception in hiraseU" of
what is passing even in his own society.
594. The raanner in which all things are arranged in the
heavens and in the heUs, so that all the inhabitants, both col
lectively and indiriduaUy, may be preserved in equiUbrium, wiU
be demonstrated in sorae raeasure by referring to what we have
stated before concerning the heavens and the hells; namely,
that all the societies of heaven are arranged most distinctly
according to the genera and species of goods, and aU the so
cieties of heU according to the genera and species of evUs ; that
beneath every society of heaven there is a corresponding society
of heU which is its opposite ; and that from their opposite cor
respondence equiUbrium results : that it is continually prorided
by the Lord that no infernal society shall prevail over the hea
venly society which is opposed to it, and that if it begin to
prevail, restraints of various kinds shall reduce it to a just
measure of equiUbrium. These restraints are numerous, but
we vriU name only a few. Sorae of them have reference to a
stronger presence of the Lord. Some to the closer communi
cation and conjunction of one society or of several societies with
others. Some to the ejection of superfluous infernal spirits into
wildernesses. Others to the translation of some of those spirits
from one heU to another. Some to the arrangement of those who
are in the hells, which is effected by various raeans. Sorae to the
concealing of certain hells under denser and grosser coverings,
and also to the letting of them down to greater depths ; not to
mention other means, including those which are provided in the
heavens which are over those hells. These facts are adduced, in
order that it may in some raeasure be perceived, that the Lord
alone prorides that there shaU be an equiUbrium of good and
eril every where, and therefore between heaven and hell ; be
cause the safety of aU in heaven and earth is founded on that
equiUbrium. 333

595 — 597 HEAVEN AND HELL.
595. The hells are continuaUy assaulting heaven and endea
vouring to destroy it, but the Lord continuaUy protects it, by
withholding the angels from the e-rils which proceed frora their
selfhood, and keeping them in the good which proceeds from
flimself. It has been frequently granted me to perceive the
sphere which flows frora the heUs, which is nothing but a
sphere of efforts to destroy the Divine of the Lord, and conse
quently heaven ; and I have also sometimes perceived the ebulh-
tions of certain heUs, which were efforts to emerge and to
destroy. On the other hand, the heavens never assault the
hells, for the Dirine sphere which proceeds from the Lord is a
perpetual endeavour to save all ; and since they who are in hell
cannot be saved, because they are all in evU and opposed to the
Dirine of the Lord, therefore their outrages are subdued, and
their cruelties restrained as far as possible, in order to prevent
them from breaking out beyond measure one against another.
This also is effected by innumerable mediums of Divine Power.
596. The heavens are distinguished into two Idngdoms, the
celestial kingdom and the spiritual kingdom, — conceming which
see above, n. 30 to 38, — and there are two kingdoms also in the
heUs, one of which is opposed to the celestial kingdom, and the
other to the spfritual kingdom. The infernal kiagdom, which is
opposite to the celestial, is in the west, and its inhabitants are
caUed genii ; but that, which is opposite to the spfritual king-
dora, is in the north and south, and its inhabitants are caUed
spirits. All who are in the celestial kingdom are in love to the
Lord, but all who are in the heUs opposite to that kingdom are
in the love of self; and all who are in the spfritual kingdom
are in love towards the neighbour, but aU who are in the heUs
opposite to that kingdora are in the love of the world, flence
it is erident, that love to the Lord and self-love are opposites ;
and also love towards the neighbour and the love of the world.
It is continuaUy prorided by the Lord, that no efflux from the
heUs opposite to flis celestial kiagdom shall be directed towards
the angels of the spfritual kingdom, because if this were per
mitted, the spiritual kingdom would perish, for the reason as
signed above, n. 578, 579. These are the two general equUi-
oriuras, which are constantly preserved by the Lord.

THAT MAN IS IN FREEDOM BY VIRTUE OF THE EQUILIBRIUM
BETWEEN HEAVEN AND HELL.
597. The equiUbrium between heaven and heU was treated
of in the preceding chapter, and it was shewn that it is au
334

HEAVEN AND HELL. 597, 598
equUibriura between the good which is frora Leaven and the
eril which is from hell ; and that consequently it is a spiritual
equUibrium, which in its essence is freedom. Spiritual equUi
brium is freedom in its essence, because it is the equUibrium of
good and evil, and also of the true and the false, which are
spiritual things ; and therefore the power of wiUing either good
or eril, and of thinking either trath or falsity, and of choosing
the one in preference to the other, is the freedom of which we
now speak ; and this freedom is given to every man by the Lord,
nor is it ever taken away from hira. By rirtue of its origin this
freedom is not man's own but the Lord's, because it is frora the
Lord ; but still it is given to raan together with life as his own,
in order that he may be reforraed and saved ; for without liberty
there can be neither reforraation nor salvation. Every one raay
see from rational intuition, tbat man is at liberty to think Ul or
well, sincerely or insincerely, justly or unjustly ; and also that he
is free to speak and act weU, sincerely and justly, but is vrithheld
from speaking and acting ill, insincerely and unjustly, by reason
of spfritual, moral, and ciril laws, which keep his external in
bonds, flence it is erident, that the spirit of man, which is
that which thinks and wills, is in freedom ; but that the external
of man, which is that which speaks and acts, is not in freedom,
unless it is in agreeraent with those laws.
598. Man cannot be reformed unless he is free, because he
IS born into evUs of aU kinds, which must be reraoved before
he can be saved ; but they cannot be removed, unless he sees
them in himself, and acknowledges thera, and afterwards ceases
to will them, and at length holds thera in aversion. Then for
the first time they are removed; but this cannot be effected un
less man is in good as well as in evil, for he is capable of seeing
e-vUs from good, but he cannot see goods from evil. The spi
ritual goods which man is capable of thinking, he learns from
his infancy by reading the Word, and hearing sermons ; and he
learns moral and civU goods by living in the world. This is the
primary reason why man ought to be in freedom. Another
reason is, because nothing is appropriated to raan but what he
does frora the affection of love. Other things indeed may enter,
but they penetrate no farther than the thought, and do not reach
the wUl ; but nothing becomes man's own which does not enter
his will, for thought draws its materials frora the raeraory, but
aU that is in the wUl springs from Ufe. Nothing is free, which
is not frora the will, or, what is the same thing, from the affec
tion which is of love ; for whatever a raan wills or loves, that
he does freely ; and therefore the freedom of man, and the affec
tion which is of his love, or wiU, are one ; and raan is endowed
with freedom in order that he may be capable of being affected
by good and truth, or of loring them, and that thus they raay
become as his own. In a word, whatever does not enter into
335

598 — 603 HEAVEN AND HELL.
man in freedom, does not remain, because it is hot of his love
or wUl ; and because that which is not of the love or vrill of man,
is not of his spfrit ; for the esse of the spirit of raan is love or
¦wiU. We use both terms, because what a man loves, he wUls.
These then are the reasons why man cannot be reformed unless
he is in freedom; but on the subject of man's freedom many
passages from the Arcana Ccelestia are quoted below.
599. In order that man may be in freedom, as a means of
his reformation, he is conjoined as to his spfrit with both heaven
and hell ; for spirits frora heU and angels frora heaven are attend
ant on every raan ; by spirits frora heU he is in his owu eril, and
by angels from heaven he is in good from the Lord, and thus
in spfritual equilibriura, which is freedom. That angels from
heaven and spirits from hell are adjoined to every man, was
shewn in the chapter on the conjunctipE' of heaven vrith the
human race, n. 391 to 303.
600. The conjunction of man vrith heaven and heU is not
immediate, but mediate through spfrits who are in the world of
spirits; for these spirits are adjoined to man, and none in heU
itself or in heaven itself; but raan is conjoined with heU by evU
spirits in the world of spfrits, and vrith heaven by good spirits
there. The world of spirits is therefore in the midst between
heaven and hell, and is the especial seat of thefr equilibrium.
That the world of spirits is in the midst between heaven and
heU, was shewn in the chapter concerning that world, n. 431 to
431 ; and that it is the especial seat of equUibriura between
heaven and hell, we have just stated in the preceding chapter,
n. 589 to 596. The source of man's freedom is now, therefore,
clearly erident.
601. A few words more concerning the spirits who are ad-
joiaed to man, raay be useful. An entire society may have
communication with another society, or with any individual,
wheresoever he may be, by means of a spfrit sent forth from
that society; and .such a spirit is caUed "the subject of many."
It is the same with regard to man's conjunction vrith societies
in heaven, and with societies in hell, by spfrits who are adjoined
to hira in the world of spfrits ; but on this subject also see the
passages frora the Arcana Ccelestia, at the end of this work.
603. Lastly, soraething shall be said concerning the innate
impression which every man has from the influx of heaven within
him, that he shall live after death. Some simple spfrits of the
lower sort, who had Uved in the world in the good of faith, were
reduced into a state siraUar to that in which they were when in
the world, — which may be done with any one by the Lord's per
mission, — and it was then shewn what idea they had entertained
conceming the state of man after death. They said that some
intelligent persons had asked them in the world what they
thought about the state of thefr souls after thefr present Ufe,
336

heaven AND HELL. 603, 603
and that they replied, they did not know what the soul was ;
that they were then asked what they beUeved would be thefr
state after death, and that they said they beUeved that they
should live as spirits; that they were next asked what they
believed a spmt to be, and they replied, a spirit is a raan ; that
when they were questioned how they knew this, they said they
knew it because it was so; and that those inteUigent persons
wondered that the simple should have such a faith, when they
themselves did not possess it. Hence it is evident, that every
man who is iii conjunction with heaven has an inherent convic
tion that he is to Uve after death ; and this inherent conriction is
derived by influx from heaven, that is, through heaven from the
Lord, by means of the spirits who are adjoined to man in the
world of spirits, and it exists in those who have not extinguished
freedom of thought by prejudices concerning the soul of man ;
for such men say that the soul is either pure thought, or sorae
animated principle, which they endeavour to trace in some par
ticular part of the body ; when yet the soul is nothing but the
life of man, whereas tke spirit is the raan himself, and the ter
restrial body, which he carries about in the world, is only an
instrument, by which the spirit, or the man himseU, is enabled
to act in a manner suited to the constitution of the natural
world. 603. What is said in this work conceming heaven, the world
of spfrits, and hell, will appear obscure to those who have no
delight in the knowledge of spiritual truths, but clear to those
who are in that delight, and especially to those who are in the
affection of truth for its own sake, — that is, who love trath be
cause it is truth ; for whatever is loved enters vrith Ught into the
ideas of the mind, and this is eminently the case when that
which is loved is truth, because all trutk is in ligkt.P

f Extracts from the Arcana Ccelestia concerning the Freedom of
Man, concerning Influx, and concerning the Spirits by whom Com
munications are effected.
Concerning Freedom. All freedom is of love or affection, because
what a man loves he does freely, n. 2870, 3158, 8987,_ 8990, 9585 to
9591 • and since freedom is of love, therefore it is the life of every one,
n. 2873. Nothing appears to be a man's own, but what is from free
dom n 2880 ¦ but there is heavenly freedom and infernal freedom, n.
2870, 2873, 2874, 9589, 9590. .• . • .i. i ...
Heavenly freedom is of heavenly love, which is the iove ot the
Mod and the trae, n. 1947, 2870, 2872 ; and since the love of the good
and the true is from the Lord, therefore trae fi-eedom consists in being
led of the Lord, n. 892, 905, 2872, 2886, 2890, 2891, 2892, 9096,
9586 9587 9689, 9590, 9691. Man is introduced into heavenl?
337 ' 2

HEAVEN AND HELL,
freedom by the Lord through regeneration, n. 2874, 2875, 2882, 2892;
but in order to be capable of being regenerated, man must be in free
dom, u. 1937, 1947, 2876, 2881, 3145, 3146, 3158, 4031, 8700; for
otherwise the love of the good and the true cannot be implanted in man,
and appropriated by him apparently as his own, n. 2877, 2879, 2880,
2888 ; since nothing is conjoined to man in a state of compulsion, n.
2875, 8700. If man could be reformed by compulsion, all would be
saved, n. 2881 ; but compulsion in reformation is hurtful, n. 4031. All
worship from freedom is true worship, but not that which ia from com
pulsion, n. 1947, 2880, 7349, 10097. Eepentance ought to arise in
freedom, for compulsory repentance is of no avail, n. 8392. States of
compulsion described, n. 8392.
It ia granted to man to act freely from reason, in order that good
may be provided for him, and on this account man possesses the free
dom of thinking and also of willing and doing what is evil, so far aa
the laws do not forbid, n. 10777. Man is held by the Lord between
heaven and hell, and thus in equilibrium, in order that he may have
freedom as a means of reformation, n. 5982, 6477, 8209, 8907; for
what is inseminated in freedom remains, but what is inseminated by
compulsion does not remain, n, 9588, and therefore freedom is never
taken away from any one, n. 2876, 2881. No one is compelled by
the Lord, n. 1937, 1947.
Man may compel himself from a principle of freedom, but he cannot
oe freely compelled, n. 1937, 1947. Man ought to compel himself to
resist evil, n. 1937, 1947, 7914 ; and also to do good as from himself,
with the acknowledgment that his power is from the Lord, n. 2883,
2891, 2892, 7914. Man has stronger freedom in temptation-combats
in which he conquers, because then he forces himself to resist more in
teriorly, although it appeara otherwise, n. 1937, 1947, 2881,
Infernal freedom consists in being led by the loves of self and of
the world and by their concupiscence, n. 2870, 2873 ; and the inhabit
ants of heU know no other freedom, n. 2871. Heavenly freedom is as
distant from infernal freedom, as heaven is from hell, n. 2873, 2874.
Infernal freedom, which consists in being led by the loves of self and
of the world, is not freedom, but slavery, n. 2884, 2890, because slavery
consists in being led of hell, n. 9586, 9589, 9590, 9591.
Concerning Influx. All things which man thinks and wills, flow
into him; from experience, n. 904, 2886, 2887, 2888, 4151, 4319,
4320, 5846, 5848, 6189, 6191, 6194, 6197, 6198, 6199, 6213, 7147,
10219. Man's capacity of viewing things, of thinking, and of forming
analytical conclusions, is from influx, n. 1285, 4319, 4320 ; nor could
he Uve a single moment, if influx fi-om the spiritual world were taken
away from him ; from experience, n. 2888, 6849, 5854, 6321. The
life which flows-in from the Lord varies according to the state of man,
and according to his reception of it, n. 2069, 5986, 6472, 7343. With
the evU, the good which flows-in from the Lord ia turned into evil,
and truth into the false ; from experience, n. 3642, 4632. The good
and truth, which continually flow-in from the Lord, are received in the
measure in which they are not opposed by the evil and the false, n.
2411, 3142, 3147, .5828.
All good flows-in from the Lord, and all evil from hell, n. 904,
338

HEAVEN AND HELL.
4161 ; but man at this day believes that all things are in himself, and
from himseU, when yet they flow-in, and he might know this truth
from the doctrinal tenet of the church, which teaches that all good is
from God, and aU evU from the devU, n. 4249, 6193, 6206; but if
man believed a<x;ording to that doctrinal tenet, he would not appropriate
evil to himself, nor would he make good his own, n. 6206, 6324, 6325.
How happy the state of man would be, if he believed that all good
flows-in from the Lord, and all evil from hell, n. 6325. They who
deny heaven, or know nothing about it, are ignorant that there is any
influx thence, n. 4322, 5649, 6193, 6479. The nature of influx, iUus
trated by comparisons, n. 6467, 6480, 9407.
The all of Ufe flows-in from the first Fountain of life, because it ia
from that Source, which is the Lord, and the influx is perpetual, n.
3001, 3318, 3337, 3338, 3344, 3484, 3619, 3741, 3742, 3743, 4318,
4319, 4320, 4417, 4524, 4882, 6847, 6986, 6325, 6468, 6469, 6470,
6479, 9276, 10196. Influx is spiritual and not physical, thus it ia
from the spiritual world into the natural, and not from the natural into
the spiritual, n. 3219, 5119, 5269, 6427, 6428, 6477, 6322, 9110,
9111. Influx proceeds through the internal man into the external, or
through the spirit into the body, and not contrariwise, because the
spirit of man is in the spiritual world, and the body in the natural
world, n. 1702, 1707_, 1940, 1954, "ilig, 5259, 5779, 6322, 9110.
The internal man is in the spiritual world, and the external in the
natural world, n. 978, 1016, 3679, (4469), (4623), (4524), 6057,
6309, 9701 to 9709, 10156, 10472. It appears as if influx proceeded
from the externals of man into the internals, but this is a fallacy, n.
3721. With man there is influx into the things of his rational faculty,
and through them into scientifics, and not contrariwise, n. 1495, 1707,
1940. The nature ofthe order of influx described, n. 775, 880, 1096,
1495, 7270. There is immediate influx from the Lord, and also me
diate influx through the spiritual world or heaven, n. 6063, 6307, 6472,
9682, 9683. The Lord's influx is in the good appertaining to man,
and through the good into the truth, but not contrariwise, n. 5482,
(5649), 6027, 8686, 8701, 10153. Good gives the faculty of receiving
influx from the Lord, but not truth without good, n. 8321. Nothing
is injurious which flows only into the thought, but what flows into the
will, because what flows into the will is appropriated to man, n. 6308.
There is a general or common influx, n. 5850, which is a continual
endeavour to act according to order, n. 6211 ; and this influx flows
into the Uvea of animala, n. 5850, and also into the subjects of the
vegetable kingdom, n. 3648. Thought faUs into speech, and will into
actions and gestures with man, from this common or general influx, n.
5862, 5990, 6192, 6211.
Concerning Subjects. Spirits sent forth from societies of spirits
to other societies, and also to other spirits, are called subjects, n. 4403,
5866 ; and communications in the other life are effected by such emis
sary spirits, n. 4403, 5866, 5983. A spirit, who is sent forth as a
subject, does not think from himself, but from those by whom he is
sent forth, n. 6985, 5986, 5987. Several particulars concerning such
spirit!?, n. 6988, 6989.
339

INDEX TO
HEAYEN AND HELL.

The Figures refer to the numhers.

Abeaham. In the Word, Abraham,
Isaac, and Jacob, denote the Lord as
to His Diviue, and His Divine Human,
526. Action akd Reaction. In the na
tural world, that -which acts, and that
which reacts, are called force, and also
endeavour or efTort ; but in the spiritual
world that which acts and that which
reacts are called life aud will. Life
in that world is a living force, and
will is a living effort, 589.
Activity. Moral and civil life is
the activity of spiritual life, 529.
Administrations. There are in
heaven, as on earth, various admi
nistrations, ecclesiastical, civil, and
domestic, 388.
Adulteries. In the Word, adulte
ries signify the adulterations of good
aud truth, 384, 385. Heaven is
closed against adulterers, they are
unmerciful, and without any religion,
384. Adults. The difference between
those who die infants aud those who
die Adults, 345.
Affection is the continuous prin
ciple of love, 447, note. Thought, to
gether with affection, constitute the
man, 445. The genuine affection of
truth is the affection of truth for its
o-wn sake, 347. Affection is spiritual,
and corporeal, 468. Affection of use,
517. Affections are various with every
one, 236. See Tiiought. _
Affinities. All relationships and
affinities, in heaven, are from good,
and acoording to its agreements and
differences, 46, note.
Africans. In heaven the Gentiles
arc more numerous than all the rest,
the best of them are from Africa, 514,
¦ 326. AoE. Concerning the four Ajjes of
gold, silver, cjopper, and iron, 11.5.
341

Ancient (The most}, 87, 115, 2£2,
260, 263, 306, 323.
Akoients (The), 87, 115, 119, 249,
323, 415. Elevation and abstraction
from sensual principles was known to
the Ancients, 74, note. They fre
quently conversed with spirits and
angels, 249, note.
And. Why this particle so often
occurs in the Word, 241.
Anoels, 7 — 12, 17. Celestial angels,
21, 25, 31, 188, 214, 270, 271. Spiritual,
21, 25, 31, 214, 241, 270. Difference
between celestial and spiritual angels,
25. Spiritual — natural, and celestial —
natural, angels, 31. Angels of light,
wherefore so called, 128. Why they
are called gods and powers, 137 note.
Internal and external angels, 32. In
termediate, 27, 55. Interior, 22, 23,
80. Exterior, 22. Superior, 22, 23,
267. Inferior, 42 note, 80, 267, 270.
How angels speak with men, 168, 246,
and following. Angels with infants,
children, andmen, 391. Perfected to
eternity, 158, note. The angels think
without an idea of time and space, 165
note. Admitted into natural thoughts,
168. Ascent of angels into a superior
heaven, and descent into an inferior
heaven, 35. They turn themselves to
man, 246. Angels employed to ex
amine the spirits of men after death,
462 (bis.), 463. Seated near the head
of those who die, 449. Represented hy
churches, sculptured or painted, 74.
How angels see the Lord, and how the
Lord sees them, 145. The most per
fect angels, 133, 189. Their power,
228 — 233. They have cities, palaces,
houses, 184,185. Their emplovments,
387—393. Their thoughts and affec
tions, 266. Their offices towards men
who come into the other life, 391, note
Their beauty, 80. Their interiors aud
exteriors, 173. There is not a single

HEAVEN AND HELL.

sngel who was originally created such,
all are from the human race, 311.
Every angel is heaven in its least
form, 51 — 58. Every angel is in a
perfect human form, 73 — 77. By
angels, in the Word, is meant some
thing ofthe Lord, or something Divine
from the Lord, 8, 391. The Lord, in
the Word, is called an angel, 52. An
entire angelic society is so called, 52.
A man who receives the good of love
and faith from the Lord is called an
angel, 314. See Changes of State,
Habitations, Mouses, Speech, 'Wisdom,
Innocence, Garments.
Anqer. Why, in the Word, anger
is attributed to the Lord, 645, note.
Animals. Difference between man
and brute animals, 39, 108, 202, 296,
352, 435. Animal kingdom, 104, 108,
110. Influx of the spiritual world into
thelivesofanimals, 110 note, 296, 567.
Animals correspond to affections, tame
and useful animals to good affections,
savage and useless animals to evil
aflffjctions, 110.
Anxiety. Whence anxiety origi
nates with man, 299.
Apostles (The twelve), represented
the Lord as to all things ofthe Church,
626, note.
Appearances (Conceming), in hea
ven, 170 — 176. Real appearances, 175.
Appearances which are not real, ] 75.
Appearances op the Divine. The
Divine has always appeared under the
Human Form, 84. Under this Form
the Ancients saw Him, 82, 84, 87.
Apprehension is internal hearing,
434. Approximations in the spiritual
world are similitudes of the states of
the interiors, 193, 195.
Arcana, concerning the good and
truth which proceed from the Lord,
460. Conceming the body of every
spirit and angel, 363.
Architecture (Beauty of the), in
heaven ; the architectural art is itself
from heaven, 185.
Arm (The), signifies power, 231.
Arms, signify the power of truth,
96 note, 97, 231. Naked arm, 231.
In the Grand Man, they who are in
the province of the arms ave in the
power of truth from good, 96.
Articulations of Sound. See Sound
of Speech.
Arts (Direful), of infernal spirits, 576
—581. AsHUR OR Assyria, signifies the ra
tional principle, 307.
Atmosphere. The angels have an
atmosphere, iu which the sound of
342

their speech is articulated, ani in
which they breathe, but it is a spiritual
atmosphere, 235, 462.
Autumn, corresponds to wisdom in
its shade, 166, 156.
Avarice, which is the love of riches
without regard to use, corresponds to
filth, 363.
Baptism, signifies regeneration from
the Lord by the truths of faith derived
from the Word, 329, note. Baptism is
a sign that man is of the Church, and
may be regenerated, 329. Baptism
confers neither faith nor salvation,
329, note.
Beasts, signify affections, 110.
Beasts are in the order of their life,
296. The spiritual principle of beasts
is not the same quality as the spiritual
principle of man, 435. See Animals.
Beauty of the body does not imply
beauty ofthe spirit, 99, 131, 459.
Bed-chambers. See Inner Booms.
Bees. Wonderful labours of the
bees, 108.
Belief in the Divine Being. Man
believes in the Divine Being when he
is willing to be led by Him, 351.
Belts (Radiant), around the sun of
heaven, 120. Dusky belt round the
sun of heaven, 159.
Birth (Spiritual), is effected by
knowledges of good and truth, and by
intelligence and wisdom, by virtue of
which man is man, 346.
Blessedness (Angelic), consists in
the goods of charity, thus in perform
ing uses, 387, note.
Blessings (Real), and blessings not
real, 364, note.
Blind (The), in the Word, signifies
those who are in falses, and are not
willing to be instructed, 487, note.
Blood op the Lord (The), signifies
divine truth and the holy principle of
faith, 147, note.
Body. It is from the spirit of mau
that the body lives, 76 note. The
whole body has been formed for obedi
ence to good and truth, 137. What
ever is feilt and perceived in the body
derives its origin from man's spiritual
part, that is to say, from his under
standing and will, 373 ; but it ii
from the exterior or natural world that
the body receives its first sensations
and first motions, 331. When man
dies he only leaves behind his terres
trial body, and nothing more, 461. To
be withdrawn from the body, 439, 440.
To be in the body of the Lord, 81.
Book of Life (Man's). By this
hook, which is spoken of in the Woid,
is signified that all his actions and

index.

all liis thoughts are inscribed on the
whole man, and appear, when called
forth from the memory, as though
they were read from a book, and as
though seen in effigy when the spirit
is viewed in the sight of heaven, 463,
236. In the spiritual world there are
books similar to those in the world,
463, 462 bis. See Memory.
Born again (To be). Man must be
re-born, that is regenerated, 342.
Brain (The). Every particular of
man's thought and will are inscribed
on the brain, 463.
Bread, signifies all the good which
nourishes the spiritual life of man. 111.
The bread whioh was on the table in
the Tabernacle, had a like significa
tion, 111, note. Bread involves all
food, and thus it signifies all food,
celestial and spiritual. 111, 340.
Breadth (By), is understood a state
of truth, 197, 198, note.
Breast (The), sig^iifies charity, 97.
In the Grand Man, they who are in
the province of the breast are in the
good of charity and faith, and flow into
the breast of man, to which they cor
respond, 96.
Bride and Bridegroom. In the
Word, the Lord is called the Bride
groom, and the Church the Bride, 180.
Bright (That whioh is), corresponds
to truth, and in the Word, signifies
truth, 179.
Bullock, signifies the affections of
the natural mind, 110.
Camel (A), signifies the principle of
knowledge and science in general,
365. Care for the morrow, what it is, 278.
Carried (To be). What it is to be
carried by the spirit to another place,
441, 192, 439.
Caterpillars. Marvellous trans
formation of caterpillars, 108.
Cedar (The), 111. A. C. 886.
Centre. The Lord is the common
centre, towards which all the angels
turn themselves, 124, 142.
Cerebellum (The). That part of
the head which covers the cerebellum
corresponds to wisdom, 251.
Cerebkum (The). That part of the
head whioh covers the cerebrum cor
responds to intelligence, 251.
Changes of place in the spiritual
world are nothing but changes of state,
192, 196.
Changes of state (Concerning), with
the angels in heaven, 164 — 161. In
the spiritual world, changes of place
are changes of the state of life, 192,
note. 343

Charity is everything which relates
to life, it consists in willing and doing
what is just and right in every work,
364. A life of charity is a life accord
ing to the Lord's commandments, 535.
Genuine charity is not meritorious,
535. Charity tovtards the neighbour
extends itself to tlie minutest things
which a man thinks, wills, and doe.':,
217, 481, 635 note ; it consists in doing
what is good, just, and right, in every
act and in every employment, 360,
635, note.
Chinese, 325. See Gentiles.
Christ. The Lord was thus named
in the world, from the Diviue Spiri
tual, 24. See Jesus.
Church (The Ancient), is that which
existed after the flood and extended
through many kingdoms, 327. In tha
ancient church they had a Word, but
it is lost, 327, note. Doctrine in the
ancient church was the doctrine of
charity, 481 note, 658.
Church (The), is the Lord's heaven
upon earth, 67. The church is within
man, and not out of him, 57. The
church at large consists of men in
whom the church is, 57, note. The
church of the Lord is universal, and
includes all -who acknowledge a Divine
Being and live in charity, 308. It is
spread over the whole globe, 328. The
universal church on earth is before the
Lord as one man, 305, note. The
church specifically exists where the
Word is, and where the Lord is known
by the Word, 308 note, 318. Still they
who are born where the Word is, and
where the Lord is known, are not
members of the church on that ac
count, but they who live a life of
charity and faith, 318. Unless there
was a church on the earth where the
Word is, and where the Lord is known
by the Word, the human race here
would perish, 305, note. If good were
the characteristic and essential of the
church, and not truth without good,
the church would be a one, 57, note.
All churches make one church before
the Lord by virtue of good, 57, note.
Chukch (The Most Ancient), on
earth is described in the first chapter
of Genesis, and was, ahove all others,
celestial, 327, note.
Cicero. Conversation between Swe ¦
denhorg and Cicero, 322.
Cities. The habitations of the
angels are contiguous, and arranged
in the form of a oity, 184.
Cleft of the rock (The), signifies
an obscure and false principle of faith,
488, note.

HEAVEN AND HELL.

Climates. With the angels, the
differences in the changes of state, are,
in a general point of view, like the
variations of the state of the day in
different climates on the earth, 157.
Clouds, in the Word, signify the
Word in the letter, or the sense of its
letter, 1, note.
Cohabitation. In heaven, the con
junction of two into one mind, is called
cohabitation, 367, note.
Colours in heaven are variegations
of light, 179, note. They signify va
rious things which relate to intelli
gence and wisdom, 179 note, 356. So
far as they partake of redness, colours
Bignify good, and so far as they par
take of white, they signify truth, 179,
note. Coming op the Lord (The), is His
Presence in the Word, and revelation
thenoe, 1.
Communication. In heaven there
is a communication of all goods, 49,
199,200—212,268; and of thethoughts
of all, 2. There is a communication
of all -with each, and of each with all,
399. Communication with others in
the spiritual world depends upon the
aspect of the face, 562. There is an
inmost communication of the spirit, in
the respiration and the motion of the
heart, 446.
Communion. Heaven is a commu
nion of all goods, 268, 73.
Compulsion. Nothing is conjoined
to man which is of compulsion, 293,
note. What is of compulsion in re
formation is hurtful, 293, note.
Conceptions signify spiritual con
ceptions, which are tiiose of good and
truth, 382 (bis.), note.
Concupiscences all flow from the love
of self and the love of the world, 396.
Confirmed (To he). Whatever is
confirmed puts on the appearance of
truth, and there is nothing whioh oan
not be confirmed, 352.
Conjoined (To he). That which is
capable of being conjoined to the Di
vine oannot be dissipated, 435.
Conjunction of heaven with the hu
man race, 291 — 302. Conjunction of
heaven with man hy the Word, 303 —
310, 206, 208, 254, 319, 423, 424. Con
junction of heaven with the world by
correspondences, 112. Conjunction of
angels and spirits with man, 255, 246,
247, 369. Conjunction of the under
standing and the will, 423. Actual
conjunction of the husband and wife
into one, 3 39. The conjunction of good
and truth is heaven, and the conjunc
tion of evil and the false is hell, 425.
341

Connexion (There is a) of all thing*
by intermediates with the First, and
whatever is not in that connexion is
dissolved, 303, 302, 305, 9.
Conscience. They have conscience
who are in love to God and charity
towards the neighbour, but they who
are not so principled have no con
science. They who have no conscience
do not know what conscience is. There
is a true conscience, a spurious con
science, a false conscience, 299, note.
Consociations, 200 — 212, 36, 64,
479. All in heaveu are consociated
acoording to spiritual affinities, 205.
The Lord arranges angelic consocia
tions and not the angels themselves,'
46. Man has consociation with an
gels, and conjunction with the Lord,
304. Consonants. The speech of the ce
lestial angels contains no hard conso
nants, 241. In the inferior heavens
the angels express the ideas of thought
derived from affections by consonants ,
261. See 'Vowels.
Consummation (The) of the Age, ij
the last time of the Churoh, 1.
Continuous. In what is continuous
distance is only measured by things
which are not continuous, 196.
Copper denotes natural good, 115.
Correspondence. There is a cor
respondence of all things of heaven
with all things of man, 87 — 102 ; and
a correspondence of heaven with all
things of the earth, 103—115. The
natural world is conjoined to the spi
ritual world by correspondences, 106,
note. All things which correspond
also signify the same things in the
Word, 111, note.
Correspondent. Every thing is a
correspondent, which exists and sub
sists in nature from Divine Order,
107, 90.
Crop op ripe corn (A), signifies a
state of reception and the increase of
truth derived from good, 489, note.
Crop (A standing) signifies truth in
conception, 489.
Darkness, from correspondence sig
nifies falses; and thick darkness the
falses of evils, 487, 123.
Darkness (Thiok) signifies the fal
sities of evil, 487, note. The light of
heaven is thick darkness to the wicked,
487, note.
Daughter-in-law (A), signifies good
associated to its truth, 382 (bis.)
Daughters signify the affections ol
good, and thus goods, 382 (bis.)
David represented the Lord as to
His Divine Royalty, 626. In the pro-

INDEX.

phetioal parts of the Word, by David
IS meant the Lord, 216, note.
Day signifies states of life in gene
ral, 155, 166.
Day-break signifies the obscurity
which precedes the morning, 165.
Day- DAWN in the time of spring,
corresponds to the state of peace of
the angels in heaven, 289.
Dead bodies. In the other life, the
revengeful who have thence contracted
a savage and cruel nature, love to dwell
amongst graves and dead bodies, 488.
Death is only a passage from one
world to another, or from one life to
another, 445, 493. The life of infernal
spirits is spiritual death, 80, 474. In
the Word, death signifies resurrection,
and continuation of life, 445.
Decrease. In heaven, the decrease
of -wisdom according to distance from
the centre is like the decrease of light
verging to shade, 275.
Defilements op truth. What they
correspond to, 488.
Degrees. Degrees are of two kinds,
38. Continuous degrees, 38, 211. Dis
crete degrees, 33, 34, 38, 211. There
are three degrees of the interiors with
every one, whether angel, spirit or
man ; they are opened after death with
man according to his life, 33.
Delights. The highest delight of
angels, is to perform kind offices to
all, to instruct them, and to take them
to heaven, 450.
Delights of Heaven (Conceming
the), 397, and following. Concerning
the delights of the love of pelf and of
the world, 400, and following. The
delights of every one's life are turned
after death into delights which corre
spond to them, 486 — 490. All delights
flow from love, for what a man loves,
he feels to be delightful, 396.
Determinations. With angels and
spirits all determinations spring from
the ruling love, 143, 151.
Devil (The). There is not a single
devil in hell who was created an angel
of light, all are from the human race,
311, 544. The hells or the infernals
taken together are called the devil
and Satan, 311, note. The devil means
the hell which is at the back, and is
inhabited by the very worst spirits,
called evil Genii, 544. See Satan and
lucifer. Dictated (To be). What is dictated
by the Lord passes through all the
heavens in their order, and terminates
with raan, 259. With the prophets
there was not influx but dictation,
254. 345

Die (To). What takes pkce when
man dies, 445.
Difference between celestial and
spiritual angels, 25. Between the good
in which the Gentiles are, and thai
whioh exists among Christians, 321.
Between the most ancient and tha
ancient Church, 327. Between man
and beasts, 296. Between marriages
in heaveu and marriages on earth, 382
(Us.) Diffusion of the thoughts and af
fections, 49, 79, 85, 199, 201, 203, 204,
206, 240, 477.
Dignity (The) attached to every
employment is according to the dig
nity of its use ; no angel arrogates the
dignity to himself, but ascribes all
dignity to the Lord, 389. Dignities
and riches are not real blessings, and
therefore they are given to the wicked
as well as to the good, 364, note. To
be raised to dignities, 564.
Distance between the sun and moon
in heaven, 146. Between the quarters
in the two kingdoms, 148. Distance
signifies difference of state, 192, note.
Distances in the spiritual world origi
nate solely in differences of the state
ofthe interiors, 42, 192, 195, 197.
Divine (The), is One, and this Di
vine One is in the Lord, 2. A Divine
which is not perceptible by any idea,
cannot be an object of faith, 3. The
Divine of the Lord makes heaven, 7 —
12. The Divine of the Lord in heaven
is love to Him, and charity towards
the neighbour, 13: — 19. A -visible Di
vine, au invisible Divine, 79, 80. The
Divine celestial. Divine spiritual, and
Divine natural, 31.
Divine (The Essential), of the Lord
is far above His Divine in heaven, 118
note. The soul, which the Lord had
from the Father, was the very Divine
Itself, 316.
Divine Good (The), is the heat of
heaven which proceeds from the Lord
as a Sun, 117, 127, 133, 139. The
Divine Good which proceeds from the
Lord, constitutes the Divine Order,
107. Divine Human (The). See Extracts
from the A. C. concerning the Lord,
and concerning His Divine Human, p.
86. Also n. 78—86, 101.
Divine Love (It is), which shines
as a Sun in heaven, 117, 127. The
nature and intensity of the Divine
Love, 120. The Divine Love which
is the Lord as a Sun, is the Msse from
which the Divine Good and Divine
Truth in the heavens exist, 139. The
Divine 7i0ve of the Lord is love to-

HEAVEN AND HELL.

wards all the human race, desiring to
save them, 120, note.
DrviNE Truth (The), is the Divine
proceeding from the Lord, 13, 140. It
is the light which proceeds from the
Lord as a Sun, 117, 122, 127, 128, 139,
133. All things were made and cre
ated by the Divine Truth, 137. Divine
Truth is the Lord in heaven, 271.
Doctrine (The), of the Church must
be derived from the Word, 311, note.
The Word -without doctrine is not un
derstood, for true doctrine is a lamp to
those who read the Word, 311, note.
Genuine doctrine must be had from
those who are in illustration from the
Lord, 311, note. The doctrine received
from heaven is in perfect agreement
with the internal sense of the Word,
516. Doctrine in the Ancient Church
was the doctrine of charity, and hence
that Church had wisdom, 481, note.
The doctrines in heaven are adapted
to the perceptions of the angels in each
heaven, 221. 227. The essential of all
heavenly doctrine is the acknowledg
ment of the Divine Human of the Lord,
227. Dominion. There are two kinds of
dominion, the one springs from love
towards the neighbour, the other from
self-love, 564. Dominion of one mar
ried partner over another, 380.
Dots. Whence it is that the very
dots, iotas, and minutest parts of the
Word contain heavenly arcana and
things Divine, 260.
Doves correspond to intellectual
things, 110.
Drunken. As soon as the angels
think of marriage with more than one,
they are alienated from internal bless
edness and heavenly felicity, and they
become like drunken men, because
good is disjoined in them from its own
truth, 379.
Dunghills. They who pass their
lives in mere pleasure, living deli
cately, and indulging in the pleasures
of the table, so as to account them the
highest good of life, love and delight
in dunghills in the other life, 488.
Duration of the first state of man
after death, 498. Duration of the
abode of man in the world of spirits,
426. Ears (The), signify obedience, 97.
In the Grand Man those who are in
the province of the ears, are in atten
tion and obedience, 96. The ear cor
responds to perception and obedience,
ftnd also the reception of truths, 271.
Earth (The), signifies the Church,
307. The lower earth, its situation,
346

513, 391. Concerning the Earths in
the Universe, they are innumerable,
417. Their inhabitants adore the Di
vine Being under a Human Form, 321.
East CThe). In heaven that quar
ter is called the East where the Lord
appears as a Sun, 141. The Lord in
the supreme sense, is the East, 141.
The East signifies love and its good in
clear perception, 148, 149. In hell,
they who are in the evils which spring
from self-love, dwell from the East to
the West, 161.
Edifices (Why the sacred), of the
most ancient people were of wood,
223, note. In the celestial kingdom,
the sacred edifices are not called
churches, but houses of God, 223.
Education of children in heaven,
334—344. In what respect it differs
from that of children on earth, 344.
Elect (They are the), who are in
the life of good and truth, 420.
Effects derive all their quality from
their efficient cause, for such as the
cause is, suoh is the effect, 512.
Egypt and Egyptian in the Word,
signify the natural principle, and tha
scientific thence derived, 307, note.
The science of correspondences flou
rished in Egypt, 87, note.
Elevation of the understanding into
the light of heaven, 130, 131, Thera
is an actual elevation of the under
standing into the light ofbeaven, when
man is elevated into intelligence, 130,
note. Employments (Concerning the), of
the angels in heaven, 387 — 394.
End (No), can be assigned to any
good thing because it springs from the
Infinite, 469. False opinions concem
ing the end ofthe world, 312.
Ends. Nothing is regarded by tha
Lord, and thenoe by the angels, but
ends, which are uses, 112.
Enlightened (To be), is to be ele
vated into the light of heaven, 131.
The understanding is enlightened he-
cause it is recipient of truth, and it is
enlightened so far as man receives
truth in good from the Lord, 130, note.
Enthusiasts. Who they are who
become enthusiasts, and why they be
come such, 249.
Entrance (Concerning the), of man
into eternal life, 445 — 452.
Equilibrium (Concerning the), be
tween heaven and hell, 589 — 596.
Equilibrium is the balance of two
forces, of which one aots, and the
other re-aots, 689. The safety of all
in heaven and earth is founded on
equilibrium, 694. The world of spirits

INDEX.

Is the especial seat of equilibrium, 600.
The equilibrium between the heavens
and the hells is diminished or increased,
acoording to the number of spirits who
enter them, 593.
Errors. Those who are in the sense
of the letter without doctrine are led
away into many errors, 311 note.
Esse. The Divine Itself was the
Esse of the Lord's life, p. 86. The
will of man is the very Esse of his
life, 26, 447, 474.
Essential (The), of order is the Di
vine Good, 77 note, 623. It is an es
sential of the Church to acknowledge
the Divine of the Lord and His union
with the Father, p. 86. The essential
of all heavenly doctrine is the acknow
ledgment of the Divine Human of the
Lord, 227. Innocence is the essential
of what is good and true, 281.
Evening signifies a state of closing
light and love, 155, 166. It corre
sponds to il, state of wisdom in its
shade, 155.
Evil comes from the selfhood of
man, 484. All evils are derived from
the love of self and the world, they
are contempt of others, enmities, ha
tred, revenge, cruelty, deceit, 369 note.
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 neighbour in com
parison with himself, except only for
the sake of himself, which is to love
himSelf ; so that it consists in the loves
of self and the world, 342 note. Every
evil brings its own punishment along
with it, since evil and punishment are
joined together, 609. Man is the cause
of his own evil, and not the Lord, 547.
Why in the Word evil is attributed to
the Lord, when yet nothing can pro
ceed from the Lord but good, 545.
Every e-vil has a false principle within
it, and therefore they who are in evil
are also in the false, although some of
them do not know it, 551.
Exist (To). Nothing can exist from
itself, but from something prior to it
self, consequently all things exist from
a First, whioh is the very Esse of the
life of all things, 9, 37, 304. With
the Lord, the Existere of hfe, pro
ceeding from the Esse, was the Human
which went forth from the Divine it
self, p. 86. With man the Existere of
life proceeding from the Esse, is the
understanding, 474.
Extension (Difference between), in
heaven, and extension in the world, 85.
Exteriors (The), of the spirit enable
man to adapt the body and espeoially
347

the face, speech, and manners to tha
society in which he lives in the world,
492. Exterior things are more remote
from the Divine in man, and therefore
respectively obscure and confused, 26»'
note. See Interiors.
Eye (The), signifies the understand
ing, because the understanding is the
intemal sight, 97, 145. The sight of
the eye signifies intelligence which is
of faith, and also faith itse f, 271.
Eye op a needle (The), signifies
spiritual truth, 365.
Eyes (The), correspond to the un
derstanding, 145. They correspond to
truths derived from good, 232, note.
In the Grand Man, those who are in
the province of the eyes excel in un
derstanding, 96. The reason why all
Infants in heaven are in the province
of the eyes, 333. To lift up the eyes
and to see, signifies to understand, to
perceive, and to observe, 145.
Face (The), is formed to correspond
ence with the interiors, 143. With the
angels the face makes one with the
interiors of the mind, 143, 457. It is
the form of their affections, 47. The
face of the spirit of man differs exceed
ingly from that of his body, 457. The
face of the hody is derived from his
parents, but the face of the spirit is
derived from the affection and is the
image of it, 457. In the Word, tho
face corresponds to the interiors of
man, which are of the thought and
affection, 251, 467.
Faith, is the light of truth, it is
derived from charity, 148. Faith is
evejy thing which relates to doctrine,
and consists in thinking justly and
rightly, 364. Faith separate from love
is not faith, but mere science void of
spiritual life, 474. Faith does not re
main with man, unless it springs from
heavenly love, 482. Mere belief in the
truth, and in the Word is not faith,
but to love truth from heavenly love,
and to will and do it from interior af
fection, is faith, 482. What is incom
prehensible falls into no idea, and
therefore is no object of faith, p. 87.
False principle (Every), originates
in evils, and springs from the love of
self and the world, 342, 558.
Feet, signify the natural principle,
97. In the Grand Man, they who are
in the province of the feet, are in the
ultimate good ofbeaven, whioh is called
spiritual-natural good, 96.
Fibres (Concerning nervous), in the
human body, 212, 413.
Fields, signify things analogous
which pertain to state, 197.

HEAVEN AND HELL.

Fire, in the Word, signifies love,
either heavenly or infernal. Sacred
and celestial fire signifies Divine Love,
and infernal fire, the loves of self and
of the world, 13, 118, 134. Concerning
infernal fire, 566 — 575.
First (The), and the Last, signify
all things in general and every parti
cular thing, 304.
Flame, signifies spiritual good, 179.
In the opposite sense it signifies the
evils of self-love, 586.
Flesh (The), of the Lord, signifies
His Divine Human, and the divine
good of His Love, 147, note.
Flower-beds, signify scientific truths
and knowledges, 489, note.
Flowers and Flower-beds, signify
scientific truths and knowledges, 489,
note. Food, corresponds to analogous af
fections which nourish spiritual life,
111, 274.
Food, in a spiritual sense, is every
thing which proceeds from the mouth
of the Lord. Spiritual food is science,
intelligence, and wisdom, and thus the
good and truth from which they are
derived, 340, note.
Foolish. Those who Continually
look to themselves and not to the
Divine are foolish, 10.
Forehead (The), corresponds to ce
lestial love, and in the Word, signifies
that love, 146 note, 261.
Form (Concerning the), of Heaven,
200—212. The form of every thing
results from its order and is according
to it, 201. In the most perfect form
which is that of heaven, there is a
likeness of the whole in every part,
and of every part in the whole, 73, 62,
72. The form of the natural man may
differ exceedingly from the form of the
spiritual man, 99. The human form is
the form of heaven, of every society,
and of every angel, 460. In the natu
ral world, all things which exist ac
cording to order are forms of uses, 112.
Foundations, signify the truths on
which the churoh is founded, 187.
Freedom. All freedom is of love
and affection, because what a man
loves that he does freely, 45, 293.
See Extracts from the A. O. concern
ing the Freedom of man, also 45, 293,
598. Freely. AlV things which angels
need are given them freely by the
Lord, 266, 293.
Fruits, signify the goods of love and
charity, 176, 185.
Gabriel, is an angelic society so
named from its functions, 62.
348

Garden (A), signifies intelligoncs
111, 176.
Garments, in the Word signify truths
because they invest good, 129 note;
thus they signify knowledges, 365
note. The garments of the Lord when
he was transfigured signified divina
truths proceeding from the Divina
Love, 129. Bright garments of fine
linen signify truths from the Divine,
179. Conceming the garments with
which the angels appear clothed, 177
— 182. The garments of the angels
are really garments, 181.
Gates, signify introduction into the
doctrine of the church and by doctrine
into the church, 187 note, 307. Gates
of hell and of heaven, 428 — 430.
General (Things), are in a degree
inferior to things particular. Things
general contain things particular, 267.
Generation, signifies re-generation
by faith and love, 382 (bis.) note.
Generations, signify analogous spi
ritual things, which are those of good
and truth, or of love and faith, 382
(bis.) note.
Genii. Who, and of what quality,
those infernal spirits are whioh are
called Genii, 123, 151, 579.
Gentiles (The), are those who are
born out of the Church, 3. Gentiles
are saved as well as Christians, 318
note. They are afraid of Christians on
account of their lives, 321 note, 325.
The Gentiles of the present day enter
heaven more easily than Christians,
324, 614. In what mariner they aro
instructed in the other life, 321, 512,
513. Gestures. The determinations of
man's will are manifested in the ges- '
tures of his body, 91, 244.
Glorification of the Lord. See
Extracts from the j1. C, p. 86.
Glory, in the Word, signifies divine
truth as it is in heaven, and as it is in
the internal sense ofthe Word, 1.
Gnashing of Teeth, 566 — 575, 245.
Goats, signify affections, 110.
God is a Man, 85. They who judge
of every thing from the sensual prin
ciple of the external man, can with
difficulty comprehend this truth, 85.
In the universal heaven no other God
is acknowledged but the Lord alone,
2. See Divine, Divine Human, Lord.
Gold, signifies celestial gObd, 115,
307. Good (All), is of love, 23. That is
called good which is of the will and
thence of action, 26. Celestial good is
the good of love to the Lord, 23, this
-good is in the inmost heaven, 31 note.

index.

Spiritual good is the good of charity
towards the neighbour, 23, 215; and in
its essence is truth, 215; this good is in
the middle heaven, 31, note. Spiritual
natural good is the good of the ulti
mate heaven, 31, note. The good of
love, 51. It corresponds to fire, 118.
It is spiritual heat, 136. The good of
faith, 51 : it corresponds to light, 118;
this good in its essence is truth derived
from good, 118. The good of infancy is
not spiritual, but becomes so by the im
plantation of truth, 277, note : it is a
medium by which intelligence is im-
plantfed, 277, note. Man without the
good of innocence infused in infancy
would be a wild beast, 277, note. Moral
good is sincerity, 481. Civil good is
justice, 481. Common good, 392, 418,
217. Evei-y good is a good according
to use, 107. All good has its quality
and delight from uses, and according
to them, 112. Of good and of its de
light, 288. All good whioh proceeds
from the Lord has the Lord within it,
but not good from the proprium, 9.
All things in the universe have refer
ence to good and to truth, 9, 473.
Every good and truth whioh proceeds
from the Lord and makes heaven, is in
a human form, 460. Between good
and truth there is the resemblance of
a marriage, 319, note. To do good to
the evil is to do evil to the good, 390,
note. All who live in good, according
to the principles of religion, and ac
knowledge a Divine Being, are ac
cepted of the Lord, 308.
Governments in Heaven (Con
cerning), 213—220.
Governments. When the love of
• self and the love of the world began
to prevail, men were compelled for
security to subject themselves to go
vemments, 220.
Grasses, signify scientific truths,
489. Ground. The human mind is like
ground whioh acquires a value accord
ing to its cultivation, 356.
(¦rove (A), signifies intelligence,
489, 111.
Grow old (To), in heaven is to grow
young, 414.
Habitations or Angels (Concern
ing the), 183 — 190, 148, 149, 207.
When angels are attendant on man,
they dwen, as it were, in his affec
tions, 391. The Lord dwells with an
gels, in what is His o-wn, and not in
theiv pro2>rium, 8, note.
Hands, in the Word, signify the
power of truth, .97, 231. Those who
in the Grand Man are in the province
349

of the hands are in the powei of truth
derived from good, 96.
Happiness (Concerning heavenly),
395—415. All the happiness of life la
from uses, 361, note.
Head (The), signifies intelhgence
and wisdom, 97. In the Grand Man,
they who are in the head, excel all
others in every good, 96.
Head (Back of the). In heaven it
is not lawful for any one there to
stand behind another, and to look at
the back of his head, 144. The influx
of the celestial angels with mau is in
to that part of the head which is called
the occiput, for that region corresponds
to wisdom, 251. Those evil spirits
called genii, are seated, with man, be
neath the hinder part of the head, 579.
Hearing. See concerning this Sense,
402, 462.
Heart (The), signifies the will, and
also the good of love, 95, 446. It cor
responds to the affection which is of
love, 447. It corresponds to the Lord's
celestial kingdom, 449, note. As soon
as the movement of the heart ceases
man is resuscitated, 447. See Lungs.
Heat in Heaven (Concerning), 126
— 140. Celestial heat, in its essence,
is Divine Good, or Divine Love, 266.
The heat which proceeds from the
Lord as a Sun, is the affection whicli
is of love, and in its essence, is love,
133, note. The heat of heaven is
Divine Love, and the heat of hell is
self-love, 572. Infernal heat is changed
into intense cold whenever the heat of
heaven flows into it, 572. In the
Word, heat signifies love, 155.
Heaven. Love to the Lord and
charity towards the neighbour make
heaven, 151. Heaven is distinguished
into two kingdoms, 20 — 28. There
are three heavens, 29 — 40. The in
most or third, the middle or second,
and the ultimate or first heaven, 29,
267, 270, 271, 280. Interior and exte
rior heavens, 22. Superior and inferior
heavens, 22, 120. Celestial-natural,
and celestial-spiritual, heavens, 31.
The heavens consist of innumerable
societies, 41 — 50. The universal hea
ven, viewed collectively, resembles
one man, 59 — 67. Situation of the
heavens, 66. Heaven is within man,
and not out of him, 33, 54, 319. Con
cerning the form ofbeaven, 200 — 212.
The universal heaven is arranged by
the Lord, according to His Divina
Order, 200, note. The Lord provides
that the form of heaven may be in
every part the same, 149. It is dis
tinguished, like man, into memberi"

HEAVEN AND HELL.

and parts, which are also similarly
named, 63. Heaven is not granted
from unconditional meroy, but accord
ing to the life, 54, note. It is not
closed from fulness, for the greater its
fulness the greater its perfection, 71.
Hebrew Language (The), agrees in
some particulars with angelic lan
guage, 237. Hebrew letters, 260, 241.
He-goats, correspond to affections,
110. Height, signifies good and truth as
to degrees, 198, 307.
Hell. 'The love of self and the love
of the world, make hell, 151, note. In
a general point of view, there are three
hells, the lowest hell, opposite the
third heaven, the middle hell, opposite
the middle or second heaven, and the
highest hell, opposite to the lowest or
first heaven, 642. There are as many
hells as there are heavenly societies,
541, 542. All the hells aot as one
force, 592. The proprium of man is
hell within him, 592 note. The Lord
rules the hells, 536 — 544. Situation
of the hells, 582—588. The Lord casts
ao one into hell, but evil spirits cast
themselves in, 545^650. The inha
bitants of hell do not actually live in
fire, 571. They are in the evils and
falses which originate in self-love and
the love of the worid, 561—666. The
fear of punishment is the only means
of restraining the violence of the in
fernals, 543.
Herbs, signify scientific truth, 489.
Heresies. Those who are, in the
literal sense of the Word, unenlight
ened by genuine doctrine, fall into
heresies, 311, 455.
High, signifies what is intemal, and
also heaven, 188, note, 197.
Hills, signify the good of charity ;
the angels who are in this good dwell
on hills, 188.
Hole in the Rock (A), signifies an
obscure and false principle of faith, 488.
Holiness. What external holiness
is, 224.
Holy. What is called the Holy
Spirit proceeding from the Lord, 140.
The lot of those, in the other life, who
have lived piously and holily in exter
nals, that they may be honoured and
accounted saints after death, 635.
Hour, signifies state, 166. A. C.
4334. Houses of the Angels (Concerning
the), 183—190. The angels have
cities, palaces, and houses, 184 note.
Houses in Heaven (Concerning),
184, 180. Houses, and the things
which they contain, signify those I
350

things iu man which are of his mind,
that is, his interior, consequently,
which relate to good and truth, 186
note. A house of wood, signifies what
is of good, and a house of stone, what
is of truth, 186, note. The House of
God, in the supreme sense, signifies
the Divine Human of the Lord, as to
Divine Good, and in the respective
seuse, heaven and the church as to
good and truth, 187, note, 223. Tha
house where the marriage was cele
brated, signifies heaven andthe church,
on account of the Lord's conjunction
with them by His Divine Truth, 180.
Human Race (Heaven and Hell are
from the), 311—317. The human race
is the seminary of heaven, 417.
Hundred and Forty-four (A), de
notes all truths and goods in the com
plex, 73 note, 307.
Hunger (To), signifies to desire the
knowledge of good and truth, 420.
Hungry. In the Word, those are
called hungry who are not in tho
knowledges of good and truth, b'lt
who still desire them, 420 .
Husband. Why the Lord, in the
Word, is called husband, 180. Husband
is predicated of the Lord, and of His
conjunction with heaven and the
church, 368, note. Husband, signifies
the understanding of truth, 368.
Idea. There are innumerable things
contained in one idea of thought, 240,
note. The ideas of thought are various
forms into which the common affection
is distributed, for no thought or idea
can exist without affection, it is their
soul and life, 236. The natural ideas
of man are turned into spiritual ideas
with the angels, 165. When angelic
ideas, which are spiritual, flow in with
man, they are turned in an instant,
and of themselves, into natural ideas
proper to man, to which they exactiy
correspond, 168. The ideas ofthe in
temal man are spiritual, hut man dur
ing his life in the world perceives them
naturally, because he then thinks in
the natural principle, 243, note. After
death man comes into his interior
ideas, and those ideas then form liis
speech, 243, note.
Ignorant. Why man is born en
tirely ignorant, 108.
Image. In the other life every one
becomes the visible image of his own
love, even in externals, 481.
Immensity op heaven (Concern
ing the), 416—418.
Ini>ustry (Human). Whatever the
industry of man prepares for his own
use are correspondencies, 104.

INDEX

Infancy, The spirits who attend
on infancy are characterized by inno
cence; those which attend on child
hood are distinguished by the affection
of knowing, 295. The good of infancy
is not spiritual good, but it becomes so
by the implantation of truth, 277, note.
Whatever is imbibed in infancy ap
pears natural, 277, note.
Infants in Heaven (Concerning),
4, 329—345. They grow up there, 4 ;
those who are of a spiritual character
are in the province of the left eye of
the Grand Man, and those who are of
a celestial character are in the pro
vince of the right eye, 333, 339. Every
object appears to them to be alive,
338. Temptation of infants, 343. In
heaven they do not advance beyond
early youth, but remain in that state
to eternity, 340. Character of little
children upon earth, 277. Those who
die infants, wherever they are born,
are accepted by the Lord, 308, note.
In the Word, an infant signifies one
who is innocent, 278.
Infinite. There is no proportion
between what is infinite and what is
finite, 273.
Influx. See p. 603. Extracts from
the A. C. concerning influx. See also
n. 26, 37, 110, 112, 135, 143, 207, 208,
209, 277, 282, 296, 297, 298, 304, 319,
135, 455, 549, 567.
Inherent. See 74, 82, 260, 602.
Inmost. In every man there is au
bmost or supreme degree, by which
he is distinguished from brute animals,
and into which the Divine of the Lord
first flows, and elevates man to Him
self, 39, 436.
Innocence, is the receptacle of the
truth of faith, and of the good of love,
330. Of the state of innocence of the
Ingels in heaven, 276 — 283. Inno
cence with them is the very esse of
all good, 282. Concerning the inno
cence of little children, 277. The in
nocence of infants is the plane of all
the affections of good and truth, 341.
The innocence of infants is not true
innocence, because true innocence
dwells in wisdom, 277. Genuine in
nocence is wisdom, 341.
Inspiration. In what manner the
Lord spoke with the prophets, by
whom the Word was given, 254.
Instruction (Concerning the state
of), provided for those who go to
heaven, 512—520.
Instructresses (Concerning the),
of children in the other life, 332, 337.
Intelligence. The Divine Intel
ligence is the light of heaven, 131.
351

Heavenly intelligence is interior in
telligence, arising from the love oi
truth for the sake of truth, 347. In
telligence consists in receiving truth
from the Lord, 80 ; and also in seeing
and perceiving what is true and what
is false, and in accurately distinguish
ing the one frora the other, by in
tuition and interior perception, 351.
What spurious intelligence consists in,
352. The nature of false intelligence,
363. Intelligence and wisdom con
stitute the man, 80. See 'Wisdom.
Intelligent. Who are meant by
the intelligent, 347, 348, 356.
Intention, springs from love, .and
therefore man's love determines his
internal sight or thought towards its
objects, 632.
Interiors (The), of the spirit are
of his own will and its derivative
thought, 492. Interior things flow by
successive order into external things,
even to the extreme or ultimate, and
there they exist and subsist, 304 note,
475. Their existence and subsistence
in ultimates is in simultaneous order,
hence all interior things are held to
gether in connexion from the First by
the Last, 304 note, 475. The quality
of man, as determined by his interiors,
remains to eternity the same, 50).
See also 30, 33, 38, 143, 173, 267, 313,
351, 444, 481.
Iota (Why every), ofthe Word, con
tain heavenly arcana and things Di
vine, 260.
Iron, signifies truth in the ultimate
of order, 115, note.
Isaac. In the Word, Abraham,
Isaac, and Jacob, denote the Lord as
to His Divine, and His Divine
Human, 526.
Israel, signifies the spiritual prin
ciple, 307. 'The stone or roch of Israel
denotes the Lord as to Divine Truth
and as to the Divine Humanity, 534.
Jacob. In the Word, Abraham,
Isaac, and Jacob, denote the Lord as
to His Divine, and His Divine Human,
526. James, represented the Lord as to
charity, 526, note.
Jehovah. The Lord was the God
of the most ancient churoh, and also
of the ancient, and He was called
Jehovah, 327, note.
Jesus. The Lord was called Jesus,
in the world, from the Divine Celes
tial, 24. See Christ.
Jerusalem, is the Lord's church,
73. It signifies the church in which
there is genuine doctrine, 180, 187.
Jerusalem (The New), signifies thi

HEAVEN AND HELL,

church which is to be established
hereafter, 187. It signifies the New
Church, 197. By the oity of Jerusalem
coming down from God out of heaven,
is understood the heavenly doctrine
revealed by the Lord, 307.
John, represented the Lord as to
the works of charity, 526, note.
Journey (To), signifies to live, and
also a progression of life ; to walk with
the Lord is to live with Him, 192 note,
.590. Joy (Conceming heavenly), 395 —
415. When any one receives the in
most of his own joy, he is in his own
heavenly joy, and cannot endure a
more interior joy because it would be
painful to him, 410.
Judge (The), who punishes the evil
that they may be amended, and to pre
vent the good being contaminated and
injured by them, loves his neighbour,
390, note.
Judged (To be), according to man's
deeds and works, is to be judged ac
cording to the interiors, 358 ; that is
to say, according to the will and
thought, or love and faith, whioh are
his interiors, 476.
Judgment. In the Word, judgment
is predicated of truth, 64, 215, 348.
Great judgments denote laws of the
Divine order, whioh are Divine truths,
215 note. By judgment is signified
spiritual good, whioh in its essence is
truth, 216.
Just. What is done from the good
of love to the Lord, is called just, 214.
A justified person is one to whom the
merit and righteousness of the Lord
are ascribed, 348.
Justice, in the Word, is predicated
of good, 64, 215, 348. The justice of
the Lord is the good which proceeds
from the Lord and which rules in
heaven, 348. Justice signifies celes
tial good, 216. To do justice and judg
ment denotes good and truth, 215,
348. Keys (The), given to Peter, signify
the power derived from the Lord by
faith, 232.
Kidneys (The), signify the exami
nation and correction of truth, 97. In
the Grand Man they who are in the
province ofthe kidneys, excel in truth,
which examines, distinguishes, and
corrects, 96.
Kingdom. Heaven is distinguished
into two kingdoms, 20 — 28. The ce
lestial and the spiritual kingdom, 21.
The celestial kingdom corresponds to
the heart, and to all things whioh be
long to the heart in the whole body,
352

and the spiritual kingdon. helougs to
the lungs, and to all things which be
long to them in the whole body, 95.
Concerning these two kingdoms see,
133, 146, 148, 188, 213—215, 217, 223,
225, 241. Priestly kingdom, and regal
kingdom, 24. The kingdom of tho
Lord is a kingdom of uses, 219, 361,
387. Kings, in the Word, signify those
who are in divine truth, they repre
sent the Lord as to divine truth, 226,
note. Knowledges, regarded in them
selves, are out of heaven, but the life
acquired by them is in heaven, 518.
Language (Angehc). The universal
heaven is of one language, this lan
guage is not taught there, but is im
planted in every one, 236. It has
nothing in common with human lan
guage, 237, 261. Spirits and angels
speak from the interior memory, and
hence they have a universal language,
but languages in the world belong to
the exterior memory, 463 note. Tha
primitive language of mankind on
earth, was in agreement with angelic
language, because they had it from
heaven, and the Hebrew tongue agrees
with it in some particulars, 237. They
who, in the Grand Man, are in the
province of the tongue, are in dis
course from understanding and per
ception, 96.
Lambs, correspond to the affections
ofthe spiritual mind, 110. A lamb, in
the Word, signifies innocence and its
good, 282.
Last (The), 31, 304. See the First.
Last Judgment. Erroneous belief
concerningthe last judgment, I, 312.
Laurels, correspond to the affec
tion of trutli and its uses, 520.
Laws of Order (The), are Divine
Truths, 67, 202. The laws of spiritual,
ci-vil, and moral life, are delivered in
the 'Ten Commandments of the Deca
logue, 531.
Letters (Hebrew), their form, 260,
241. Learned. False beliefs amongst
the leamed, 74, 183, 312, 518.
Learned (The), what they become,
267 note, 74, 312, 313, 346, 353, 354,
466, 464.
Learning (Worldly). Into what it
is changed when it has not received
light from heaven by the acknowledg
ment of a Divine, 354, 356.
Left (The). Those things which
are on the left side correspond to
truth, which is derived from good,
118.

INDEX.

Length (By), is understood a state
of good, 197.
Length in the Word, signifies good,
198 note, 307.
Life. There is only one single life
from which all live, both in heaven
and in the world, and that life is from
the Lord alone, and flows into angels,
spirits, and men, in a wonderful man
ner, 203. There is only one fountain
of life, and the life of man is a stream
from it, 9. Every one's life is the
same as the quality of his love, 14.
The life whioh flows in from the Lord
varies according to the state of man,
and according to the quality of his re
ception, 297, note. The life of the
will is the principal life of man, and
the Ufe of tho understanding proceeds
from it, 26 note, 61, 474. The all of
man's life consists in this, that he can
think and be affected, or what is the
same thing, that he can understand
and will, 203, 512. The life of good is
of the will, and the life of truth of the
understanding, 231. The life of man
is threefold, civil life, moral life, and
spiritual life, 529, 630, 631.
Light (Conceming), in heaven, 126
— 140. The light of heaven is divine
truth or divine wisdom, 266. All light
in the heavens is from the Lord as a
sun, 127, note. The divine truth pro
ceeding from the Lord appears iu
heaven as light, and is all the light of
heaven, 127 note. The light of heaven
enlightens at the same time the In
ternal sight of the angels, which is the
sight of the mind, and their external
sight, which is that of the eyes, 266.
The light of the world is for the exter
nal man, and the light of heaven for
the internal man, 347 note. The light
of heaven flows into natural light, and
the natural man is wise so far as he
receives the light of heaven, 347 note.
In the Word, light signifies truth pro
ceeding from the good of love, 13 note.
It signifies the truth of faith, 118 note.
It signifies truth derived from good,
123, 179.
Light (Natural), is the light of the
world, which is the external man, 130,
347, 352.
Like sees like, because its vision is
from a like origin, 76.
Linen (Fine), signifies truth from a
celestial origin, 366 note.
Live (To). In order that man may
receive the light of heaven it is neces
sary that he should live in the world
and engage in its business and its du
ties, for thus, b^ a moral and civil life,
he receives spiritual life, 628, 368, 359.
353

Li-VEB (The), corresponds to the pu
rification of good and ti-uth, 96, 217.
Loins (The), signifies in the Word,
conjugal love, 97. In the Grand Mau
those who are in the province of the
loins are in conjugal love, 96.
Lord (The), is the God of heaven,
2 — 6 He is the sun of heaven, ^.18.
The Lord alone is man, and every one
is a man, so far as he receives the
Lord, 80. The Lord, in person, is al
ways encompassed -with the sun, thus
He is not personally in heaven, but
He is present there by aspect, 121.
The Lord, as » sun, appears to every
one according to the quality of his
state, 159. The Lord alone rose again
as to the Body, 316. Concerning the
Lord, and concerning His Divine
Human, see extracts from A. O. p. 86.
To love the Lord is to love what is
food and true, 64, 481. To be in the
lOrd, or in His Body, signifies to be
in the good of His love, 81. Those
! who are in heaveu are said to be in
the Lord, 8. What is from the Lord
is Himself, 12. The Lord is Mercy
Itself, Love Itself, and Good Itself,
254. LovE, is the fire of life, 14. It is
the very life of man, 447. Love is
spiritual conjunction, 14, 272. In love
there are innumerable things, for love
takes to itself all things which are in
agreement with itself, 18, note. Celes
tial love is the love in whioh they are
who constitute the celestial kingdom,
23, 268 (bis.J, 481, 557. Love to the
Lord is celestial love, 15, 23, 272.
Love to the neighbour is spiritual
love, 15, 23, 272. Conjugal love, 281,
367—386. Love of self, 122, 151, 272,
283, 342, 359, 400, 554—556, 559.
Love of the world, 123, 151, 342, 359,
400, 554, 555, 565. Ruling love, 58,
443, 236, 249, 352, 377, 479 ; it is that
whioh is loved ahove all things, 486.
Lo-VES (Interior and exterior), 477
It is the nature of heavenly loves to
communicate their delights, but it is
the nature of the loves of self and the
world to destroy the delights of others,
399. Celestial and corporeal loves, 481.
Love (To), is to will and do, 350.
To love and not do good, when it is
possible, is in reality not to love, but
a mere phantasy, 475. To love the
Lord and the neighbour is to live ac
cording to the Lord's commandments,
15 note.
Lucifer, denotes those who are of
Babel or Babylon, and who pretend to
have dominion even in heaven, 544.
Lungs. The breath of the lungs
A A

HEAVEN AND HELL.

signify understanding, and also the
truth of faith, 95 note, 446 note. The
respiration of the lungs corresponds to
thought, 446. The lungs correspond
to the Lord's spiritual kingdom, 449,
note. See Heart.
Lust, is love in its continuity, it is
from the love of self and the world,
and is the fire of hell, 670.
Man, is man from the will, and
thence from the understanding, 26,
61 ; or because he can understand the
true and will the good, 60. So far as
he lives acoording to order he becomes
a man, 202. The will of man is the
very esse of his life, and the under
standing is the existero thence derived,
61. All things of Divine Order were
collated into man, and iie is from cre
ation Divine Order and form, and
thenoe a heaven in miniature, 30, 67,
202, 464. His intemal man was formed
after the image of heaven, and his ex
ternal after the image of the world, 30
note, 57, 313. In man the spiritual
and natural world are conjoined, 313.
Man is bom into evil and the false,
and thus into what is contrary to
Divine order, consequently he is bom
iu utter ignorance, and therefore it is
necessary that he should be born again,
or regenerated, 202 note, 523. Every
man is a spirit as to his interiors, 432
— 444. Man viewed in himself is a
spirit, and the corporeal frame whioh
is annexed to him, for the sake of per
forming functions in the natural and
material world, is not the man, but
only an instrument for the use of his
spirit, 436. Angels and spirits are
ftttendant on every man, and by them
he has communication with the spirit
ual world, 292, note. Man oannot live
without attendant spirits, 292. They
are not visible to him, nor is he visible
to them, 292. Spirits can see nothing
which is in our solar world, except
what belongs to him with whom they
speak, 292, note. The spirits who are
adjoined to man are of the same
quality as he is himself, as to affection
or love, 295. The quality of a man's
uses is the quality of the man, 112,
note. All things of man and of man's
spirit are in his deeds or works, 475.
Man after death is in a perfect human
form, 453 — 460. At death he leaves
nothing behind him but his terrestrial
body, 461 — 469. When man passes
from one life iuto the other, or from
one world into the other, it is like
passing from one place to another, 461.
Man after death is equally man as be
fore, 456. He is suoh as his life has I
354

been in the world, 470 — 484. He is
his own love and his own will, 479.
He remains <tfter death, to eternity, of
the same quality as his will or ruling
love, 480. The reason why man, after
death, is no longer capable of being
reformed by instruction, as he is in the
world, 480. The man who is in celes
tial and spiritual lov» goes to heaven,
and ho who is in corporeal and worldly
love, without celestial and spiritual
love, goes to hell, 481. Faith does not
remain with man, unless it springs
from heavenly love, 482. Love in aot,
whioh is the very life of man, remains
after death, 483. Every man, as to
his spirit, is in society with spirits,
though during his life in the world he
does not appear as a spirit in their
society, but they -nfeo think abstract
edly from the body sometimes appear
in their own society, 438. Man ig
in freedom by virtue of the equili
brium between heaven and hell, 597 —
600. If man really beUeved the truth,
that all good is from the Lord, and all
evil from hell, he would not take
merit to himself on account of his
good; nor would evil be imputed to
him, 302. In the Word, man (ot?-),
signifies the understanding of truth,
or those who are intelUgent, 368, note.
Man (The Grand). The universal
heaven, viewed collectively, resembles
one Man, and is therefore called the
Grand Man, 59. See also, 94, 96, 217,
333. Manhood. Those spirits which at
tend on youth and manhood are in tha
affection of truth and good, and com
municate with the second, or middle
heaven, 295.
Man-Spiiut, 422, 456, 461. Differ
ence between man-spirit and spirit,
552. Marrlage (By), in the Word is un
derstood the marriage of good and truth
whioh exists in heaven, and should be
in the Church, 281, note. Conceming
marriages in heaven, 366—386. The
manner in whioh they are contracted
in heaven, 383. The infernal mar
riage is the conjunction of the falsi
and evil, 377.
Master. In heaven the Master
loves the servants, and the servants
love the Master, 219. Children are
instructed by masters, 334.
Materiality, which is proper to the
body, is added, and almost as it were
adjoined to the spirit, in order that the
spirit of man may live and perform
uses in the natural world, because all
things in this world are material, and

INDEX.

in themselves, void of life, 60, 432. That
which is material sees nothing but
what is material, and that whioh is
spiritual, sees what is spiritual, 453.
Means of Salvation are Divine
Truths. These truths teach man how
to live in order to be saved, 522.
Measure, denotes the quality of a
thing as to good and truth, 73, 307, 349.
Memory. Man has two memories,
one exterior and the other interior;
the things contained in the exterior
memory are in the light of the world,
but the things contained in the interior
memory, are in the Ught of heaven.
Every thing which man speaks or
does, and every thing which he sees
and hears is inscribed on the interior
memory, this memory is the book of
man's life. Those things which have
become habitual, and have beeu made
matters of life, are obliterated in the
exterior memory, but remain in the in
terior memory, 463 note. Man takes all
his memory with him when he quits
the world, 462 (bis.) The external or
natural memory is in man after death,
but it is quiescent, and nothing which
man imbibed by means of material
things is any longer active, except
what he has made rational by reflective
application to use, 464. See also, 461,
466, 467, 469.
Mercy. That no one goes .o hea
ven, by an act of unconditional mercy,
62 1 — 527. Heaven is not granted from
unconditional mercy, but according to
the life, and the all of that life, by
which man is led of the Lord to hea
ven, is from mercy, 54 note, 420. If
htaven were granted from immediate
mercy, it would he granted to all, 54
note, 524. There is no such thin.g as
immediate meroy, but mercy is medi
ate, and is exercised towards those who
live according to the Lord's precepts,
because, from a principle of meroy. He
leads men continually in the world, and
afterwards to eternity, 364 note, 420,
480. It is impossible for a man who
lives in evils, to be saved by mercy
alone, because this is contrary to divine
order, 523 note. Divine Mercy is the
pure mercy of the Lord which seeks
the salvation of the whole human race.
It is continually present with every
raan for this end, and never recedes
from him, so that every one is saved
who can be saved, 522.
Merit (The), of the Lord is the good
which rules in heaven, 348.
Metempsychosis. Origin of the
opinion concerning metempsychosis,
256. See Becollection.
355

Michael, is an angelic society so
named from its functions, 52.
Microcosm. Why man was called
by the ancients a Microcosm, or world
in miniature, 30 note, 57 note.
Mind (The), consists of two parts,
one of which is called the understand
ing, and the other, the will, 367. The
mind is understanding and will, aud
thence thought and affection, 277.
Mineral Kingdom, 104.
Month (A), signifies an entire state ;
compare 165 with A.C.,39ili.
Moon (The), signifies the Lord as to
faith, and thence faith in the Lord, 1
note, 119.
Morning, signifies the beginning of
a new state, and a state of love, 165
note, 166, 289. Morning signifies the
first and highest degree of love, 155.
Melancholy. Whence arises the
interior sadness whioh is called melan
choly, 299.
Mother (A), signifies the church aff
to truth, and thus also the truth of the
church, 382 (bis.) note.
Motions (By), are signified suoh
things as relate to state, 197.
Mountains, in the Word, signify
celestial love, 188.
Mouth (The). In the Grand Man,
or lieaven, thoso who are in the pro
vince of the mouth, are in discourse
from understanding aud perception, 96.
Music. Whence the power of music
in expressing various thoughts and af
fections arises, 241.
Nakedness. Innocence itself is re
presented in the heavens by naked
ness ; to the innocent and the chaste,
nakedness is no shame, because it is
¦without offence, 179 note, 341. The
ange.ls of the inmost heaven are naked,
178, 341. Nakedness is a sign of in
nocence, and corresponds to it, 280.
Spirits have a custom of testifying
their innocence by putting off their
clothes, and presenting themselves
naked, 280 note.
Name. The societies of heaven and
the angels' have no names, but they
are distinguished by the quaUty of
their good, and by an idea concerning
it, 52.
Nations. Concerning those in hea
ven who belonged to the nations or
people out of the church, 318 — 328.
See Gentiles.
Nativity and Generation, signify
regeneration and re-birth by faith and
love, 382 (bis.)
Natural (The), is the ultimate
degree in whioh spiritual and celes
tial things, whioh are things interior,
A A 2

HEA-\-EN a:TJd HELL.

elose, and on whioh they subsist as a
house upon its foundation, 305, note.
Those things whioh exist from the
Suu of the world, are called natural,
172. Natural men see those things
which are from a natural origin, and
the spiritual see those which are from
a spiritual origin, 582. Nothing natu
ral can exist without some spiritual
correspondent, 487.
Nature (Universal), is a theatre
representative of the Lord's kingdom,
106. Nature was only created for the
purpose of clothing what is spiritual
and of presenting it in a corresponding
form in the ultimate of order, 102.
Spaces and times belong to nature,
266. Neighbour. In the supreme sense
the Lord is the neighbour, and there.
fore all good, which is from the Lord,
is the neighbour, and to wiU and to do
that good is to love the neighbour, 64,
note. Every man and every society,
also a man's country aud the church,
aud in the universal sense the kingdom
of the Lord, are our neighbour, and to
do them good from the love of good,
acoording to the quality of their state,
is to love our neighbour; thus their
good which is to be consulted, is our
neighbour, 481, note. To love our
neighbour is not to love his person,
but to love that whioh appertains to
him and whioh constitutes him, for
they who love the person, and not that
which appertains to the man and con
stitutes the man, love the evil and the
good alike, 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 our neigh
bour, 390, note. See also 15, 16, 217,
225, 406, 558.
Night, signifies a state of no love
and faith, 156, note. It signifies the
privation of love and wisdom, 165.
Noon, signifies wisdom in its light,
155, 166.
North (The), signifies wisdom and
intelligence in obscure light; a state
of light, or of wisdom and intelligence
in obscurity, 150. In heaven, they
dwell in the north who are in the ob
scure light of wisdom, 148, 149. In
hell, they who are in falses from evil,
dwell from the south to the north, 151.
Nostrils, in the Word, signify per
ception, 97. In the Grand Man, those
who are in the province of the nostrils
are in perception, 96.
Numbers (All), in the Word, signify
things. Numbers multiplied signify
similar things with the simple num-
356

bers from which they result by multi'
plication, 263, note.
Numerical Writing. In heaven
there is a numerical writing which
consists of nothing but numbers writ
ten in order and series. The reason
why this writing involves more arcana
thau writing composed of letters, 263.
Obsessions (External), or bodily
possessions, do not exist at this day
as formerly, but intemal obsessions,
which are of the mind, are more nu
merous than formerly, 267, note. When
man is interiorly obsessed, 257, note.
Odour, in the Word, signifies the
perceptivity of what is agreeable or
disagreeable, according to the quality
of the love and the faith of whioh it is
predicated, 287, note. Au odour of rest
when applied to Jehovah, signifies the
perceptivity of peace, 287, note. In the
worst hells the odour is as it were ca
daverous, 134.
Old Age. Those spirits whioh at
tend on old age with the man who may
be reformed and regenerated, are in
wisdom and innocence, 295.
Old Man (An), signifies a wisG
man, and in the abstract, sense, wis
dom, 278.
Olive-trees, correspond to the af
fection of good and its uses, 520, 111.
One. In heaven all make a One by
love from the Lord, 20, note. In what
way they make a one, 64. In the spi
ritual world, the exteriors and interiors
must aot in unity, and correspond,
498. With those who are in good, in
terior thought acts in unity with ex
terior thought by correspondence, 499.
With a good Spirit in the second state
after death, thought makes one with
his will, 503.
One (Unum). Every One is com
posed of various parts, 56, 406. Every
whole (Unum), results from the har
mony and agreement of various parts,
for otherwise it has- no quality, 66 note.
Opening (The), of the interiors, 33,
271, 272, 351, 396, 468, 532. Of the
exteriors, 396. Of the degrees of the
mind, 468. Of what is above and what
is beneath the rational mind, 430 ; of
the eyes of the spirit, 171 ; of the en
trances, or gates of hell, 583.
Opinions (False), concerning An
gels, the Soul, the Resurrection, and
the Last Judgment, 31'2, 183, 456.
Opposites. When one opposite aots
upon another, pain is produced, 400.
Nothing exists without a relation to its
opposite, for opposites reveal the qua
lity of each other, 541 . Through oppo
sites there is equilibrium, 641.

INDEX.

Order (Divine). The Lord is Order,
because the Divine Good and Divine
Truth which proceed from the Lord
make Order, 57, note. Every thing is
a correspondent, which exists aud sub
sists in nature from Divine Order, and
has relation to the good and the true,
107. Divine Order does not rest in the
middle, but proceeds to ultimates ; the
ultimate is man, therefore Divine Or
der terminates in man, 304, 315. All
things of Divine Order were collated
into man, and he is from creation Di
viue Order in form, 30, 202 ; because
he is its recipient, 523, note. Divine
Order is heaven with man, 523. In
proportion as man lives according to
Divine Order, he appears perfect and
beautiful in the other life, 454.
Orientals. The science of corre
spondences flourished with the Orien
tals, 87, note.
Oxen, signify the affections of the
natural mind, 110.
Palaces in Heaven, 184, 185. Pa-
ace of wisdom, 270.
Pancreas (The), corresponds to the
purification of good and truth, 96, 217.
Paradise, signifies intelligence and
wisdora. 111, 176, 489. Concerning
paradisiacal scenes, and their magnifi
cence in the other life, 176. Why hea
ven is called Paradise, 136.
Parental Love. It is the inno
cence of infancy whioh affects parents
and produces parental love, 277. Con
cerning spiritual maternal love, 332.
Particular Things are in a su
perior degree, and things general in an
inferior degree. Things general con
tain things particular, for things par
ticular, in comparison with things
general, are as thousands or myriads to
one, 267.
Path (A), signifies truth whioh leads
to good, and also falses which lead to
evil, 479, note.
Peace in Heaven (Concerning the
state of), 284—290. Peace is the in
raost principle of deUght, derived from
the good of innocence, 285. Peace in
the heavens is the Divine inmostly
affecting every good with blessedness
which appertains to the angels ; it is
incomprehensible to man, 286, 288.
Innocence and peace go hand in hand,
288. The state of peace in heaven is
like the state of day-dawn and of spring
on earth, 289. Heavenly peace exists
also with men who are in wisdora, but,
so long as they live in the world, peace
lies stored up in their interiors, 288.
They who are in evil have no peace,
290. In the Word, paice signifies the
357

Lord and heaveu, and also heavenly
joy and the deUght of good, 287. It
signifies the union of the Essential
Divine and of the Divine Human of
the Lord, and the conjunction of the
Lord with heaven and the church, 287.
Pearls, signify truths which in
troduce, 307.
Perfection (All), increases towards
the interiors, and decreases towards
the exteriors, 34, 158. Heaveu be
comes more perfect in proportion to the
number of angelic societies, 418, 71.
Peter (The Apostle), represented
the Lord as to faith, 526.
Piety (A Ufe of), without a life of
charity is of no avail, but when they
are united it is of advantage in every
respect, 535.
Places and Spaces appear visible
according to the states of the interiors
of angelsand spirits, 196note. Changes
of place are changes of the state of life,
192. Places signifying states, 192.
Plains, Fields, &c., signify things
analogous which pertain to state, 197.
Pleasures (Bodily). The joy of
bodily pleasures compared with hea
venly joys, is like a gross and pungent
clot of matter corapared with a pure
and most gentle aura, 413. Such plea
sures correspond to filth, 363.
Plurality of Worlds, 417. Plu
rality of the Hells, 488.
Poor in Heaven (Concerning the),
357—365. By the poor in the Word
are meant those who are spiritually
poor, that is, who are in ignorance of
truth, but still desire to be instructed,
420, 365.
Power of the angels in heavei*
(Concerning the), 228—233. The an
gels are called powers, from Divine
Truth, and are powers in proportion
as they are recipients of Divine Truth,
137, 231. All power is from the Lord,
and is from truth derived from good,
and thus from faith grounded in love,
232, note. Falses derived from evil
have no power, 233 note, 539. All
the power of man is derived from his
understanding and will, 228.
Preachers in the heavens (Con
cerning), 223—226. They aU belong
to the Lord's spiritual kingdom, 225.
Preachings in heaven (Concern
ing), 221—227, 259.
Presence (The), ofthe Lord, in the
heavens, is everywhere, and with every
one, in the good and truth which pro
ceed from him, and consequently is
with the angels in what is his own,
147, 121. The presence of the angels
is not with the Lord, but the Lord's

HEAVEN AND HELL.

presence is with the angels, 141, note.
In the spiritual world any one appears
to be present, if another intensely de
sires his presence, 1 94.
Priesthood (The), signifies the
good of love to the Lord, 226.
Priests, represent the Lord as to
Divine Good, hence a priest in the
Word, signifies those who are in the
good of love to the Lord, 226, note.
Erroneous ideas amongst priests, 74,
183, 312.
Proceed (To), is to be produced and
embodied in a form which may be per
ceived and comprehended, 474. To
proceed, means to exist from an Esse,
139. Whatever proceeds is subordinate
to that which it proceeds from, 474.
Procreation. In heaven, instead
of the procreation of children there is
the procreation of good and truth, 382
(bis J
Profanation. To believe the truth,
and afterwards to deny it, is profana
tion, 456. Profanation is the commix
ture of good and evil, or of the true
and the false in man, 466.
Prophets. How the prophets saw
spiritual objects, 76. In what manner
the Lord spoke with the prophets by
whom the Word was written, 254.
Proprium (The), (The Selfhood), con
sists in man loving self more than God,
and the world more than heaven, and
in making his neighbour of no account
in respect to himself, thus it consists
in the love of self and the world, 283,
484, 658. The selfhood of man is
nothing but evil, it is hell with him.
The good which man does from the
selfhood is not good, but in itself evil,
484. See also 158, 280, 501.
Provinces of the Grand Man. Hea
ven, or the Grand Man, is distinguished
like man into members and parts, and
they are named like the members and
parts of man, 66, 96. As, for exam
ple, the province of the eyes, 333.
Pulse (The), of the heart, prevails
in the body throughout, and flows into
every part, 446, note. In heaven there
is a pulse like that of the heart, but
more interior, 96, note. The pulse of
the heart is various in heaven accord
ing to states of love, 96, note. See
Mespiration. Punishment. No one in the other
life ever suffers punishment on ac
count of hereditary evil, because it is
not his own, and is therefore no fault
of his, but he is punished on account
of the actual evil which is his own,
and thus in proportion as he has made
hereditarv evil his own by actual life,
358

342. Punishments in the world of
spirits are of many kinds ; no one there
suffers punishment for crimes which
he committed in the world, he is pu
nished only for the crimes which he
does then ; there is, however, no actual
difference, because every one after death
returns into his oum life, and thus into
similar evils, for the quality of the
spirit remains the same, 509.
Purple, signifies celestial good, 365,
note. Quarters in Heaven (Concerning
the Four), 141, 153. See also 17, 123,
In the spiritual world, the quarters
oommence and are determined from
the face, the interiors present them
selves in the face, therefore the face
determines the quarters in heaven,
143. They are otherwise determined
in the world, 17, 143.
Hams, signify affections, 110.
Raphael, is an angelic society, so
named from its function, 52.
Rationality. In the other life,
they are destitute of rationality, with
whom the rational principle did not
reside in their interiors, but in their
exteriors, 606, 464.
Rational Mind (The), of man
derives its existence from the influx
of the light of heaven, 309. How
the rational mind may be cultivated,
468, 469, 489. In proportion as man
becomes rational in the world, by
means of languages and sciences, he
is rational after death, and not in pro
portion to his mere learning or scien
tific knowledge, 464.
Reason (To). The faculty of rea
soning has no connection with ration
ality, it is the mere talent of making
anything appear true which a man
pleases, such men, from preconceived
principles, and from fallacies, see
falses as truths, 363, 464.
Recollection. Under what cir
cumstances there would be with man
the seeming recollection of a thing
which had never been heard or seen,
256. See Metempsychosis.
Regeneration, is re-birth as to the
spiritual man, 279. How it is effected,
279. Described by an angel, 269.
Relationships in heaven are from
good, and according to its agreements
and differences, 46.
Religious Subjects. Dangers which
they incur who occupy themselves
exclusively with reUgious subjects,
249. Removals, in the spiritual world,
are dissimilitudes as to the state of
the interiors, 193.

INDEX.

Repentance. After deatli repent
ance is not possible, 527.
Representatives in Heaven (Con
cerning), 170 — 176. Things are called
representative whioh appear before
the eyes of the angels in such forms
as are in nature, and internal things
are thus turned into external, 175,
note. Examples of representatives,
335. B.ESPIRATI0N (The), of the lungs,
prevails in the body throughout, and
flows into every part, 446. In heaven
there is a respiration like that of the
lungs, but more interior, 95, note. The
respiration there is various, according
to states of charity and faith, 95 note,
236. See Pulse.
Resurrection, or resuscitation of
man from the devi (Concerning the),
445 — 452. Resusiiitation is the with
drawing of the spirit from the body,
and its introduction to the spiritual
world, 447. Erroneous belief concern
ing the resurrection, i56. How the
resurrection is effected, 449, 450. Man
rises again only as to his spirit, but
the Lord alone rose as to his body
also, 316. Man rises again imme
diately after death, and is then in
every respect a man, 312,
Revelation. The raost aucient peo
ple had immediate revelation, but with
those who suooeeded them there was a
raediate revelation hy correspondences,
306. Why the men of this earth are
incapable of receiving immediate reve
lation, 309.
Rich in Heaven (Conceming the),
357 — 365. By the rich, mentioned
in the Word, are understood, in the
spiritual sense, those who abound in
the knowledges of good and truth, and
who are thus within the church, vt Here
the Word is, 366.
Riches are not real blessmgs, and
therefore they are given to the
wicked as well as to the good, 364,
note. Spiritual riches are knowledges
and sciences, 365.
Right Hand (The), denotes pow3r,
232, note. The things which are on
raan's right side have reference to good
from which truth is derived, 118, note.
Righteous Person (A), is he to
whom the merit and righteousness of
the Lord are ascribed, 348.
Road (Al, signifies the truth which
leads to good, and also the false which
leads to evil, 479.
Rock, signifies faith proceeding from
the Lord, 488, 188.
Rooms (Inner), signify interior
Viings in man, 186, note.
359

Royalty, signifies truth derived
from good, 226.
Sabbath (The), in the supreme
sense, signifies the union of the essen
tial Divine with the Divine Huraan Oi
the Lord, in the internal seuse, tha
conjunction of the Divine Human ot
the Lord with heaven and the church,
and in general the conjunction of good
and truth, thus the heavenly marriage,
287, note. Hence to rest ou the sab
bath-day, signifies a, state of that
union, and in the respective sense, the
conjunction of the Lord with man,
because then he has peace and salva
tion, 287.
Sandy Places, correspond to the
study of sciences from no other end
than to acquire reputation, 488.
Satan, denotes the hell whioh is in
front, the inhabitants of whioh are
called evil spirits, 544. See Devil and
Lucifer. Sciences. What are meant by the
sciences, 353. See also extracts from
the A. C. concerning the sciences,
page 367. Concerning the science of
correspondences, 87 — 102, 114, 115,
487,488. How far the science of cor
respondences excels all other sciences ;
it was the chief science among the
ancients, but is now obliterated; it
flourished with the orientals and in
Egypt, 87, note.
Scientifics belong to the natural
memory whioh man has in the body,
365, note. See extracts from A. C.
concerning the sciences, page 367.
Seventy-two denotes all truths and
goods in the complex, 73.
Selfhood. See Proprium.
Sense of the Wop.d. The literal
sense of the Word consists of such
things as are in the world, but the
spiritual sense of such things as ara
in heaven, and the former is iu cor
respondence with the latter, 114. In
all and each of the things of the Word
there is an internal or spiritual sense,
1, note. The intemal sense of the
Word is its soul, and the literal sense
is its body, 307.
Sensual Mind (The), is the ulti
mate of the life of man, and it adheres
to, and inheres in what is corporeal,
267, 353. He is called a sensual
man, who judges and concludes about
all things from the senses of the
body, aud who believes nothing but
what he can see with his eyes, and
feel with his hands. Sensual men
reason sharply and cunningly, but it
is from the corporeal memory in which
they place all intellifrence ; they ara

HEAVEN AND HELL.

more cunning and malicious than
others, 267, note, 363, 461. See also,
18, 74. .
Separation, When and how the
separation of good and evil spirits is
effected, 511.
Serpents op the Tree of Science.
Sensual men were so called by the
ancients, 353. See Sensual.
Servants. See Master.
Sheep, signify affections of the spi
ritual mind, 110.
Sight op the Eye (The), signifies
the intelligence which is of faith, and
also faith itself, 271, note. The sight
of the left eye corresponds to the
truths of faith, and the sight of the
right eye to their goods, 118, note.
Internal sight is that of the thought,
86, 144; or of the understanding, 203,
462. "The objects of the spiritual
world are seen by man, with the eyes
ofthe spirit, when heiswithdrawnfrom
the natural Ught of the bodily senses,
76, 171. The sight of the spirit is inte
rior sight, 171.
Silver, signifies spiritual good, or
truth from a celestial origin, 115.
Similitude conjoins, and dissimilitude
disjoins, 427. Similitude brings spirits
together, 42. Concerning similitudes,
see 16, 47, 72, 682.
Simple in Heaven (Concerning the),
346 — 356. Concerning the simple. See
74, 82, 86, 183, 268, 312, 313, 322, 464.
Smell. Concerning this sense, see
402, 462.
Smoke corresponds to the falses
which proceed from hatred and re
venge, 585.
Societies. Heaven consists of in
numerable societies, 41 — 50. Every
society is heaven in a less form, 51 —
58. Every society in the heavens re
sembles one man, 68 — 72. Every
society in heaven has a society oppo
site to it in heU, 541, 588. Every
man as to his spirit is conjoined with
some society either of heaven or of
hell ; a wicked man is conjoined with
a society of hell, and a good man with
a society of heaven, 510. Every one
after death comes into his own society
in which his spirit was when he lived
in the world, 510.
Socinians (The), are out of heaven,
3 ; their interiors are closed, 83.
Solitary. Concerning those who
in the world gave themselves up to
an almost solitary life ; how they are
in the other Ufe, 360, 535, 249,
Son-in-Law (A), signifies truth asso
ciated to the affection of good, 382,
(J-'Is.), note.
360

Sons, signify the affections of truth,
and thus truths, 382 (bis.)
Soot, corresponds to the falses,
whioh are derived from hatred and
revenge, 586.
Soul, (The), of man is his spirit,
for this is altogether immortal, 432,
602. False ideas whioh prevail re
garding the soul, 183, 312, 456. In
the Word, the soul signifies under
standing, truth, and faith, 446, note.
Sound of Angelic Speech, corre
sponds to affection, and the articular
tions of sound whioh are words, to the
ideas of thought derived from affe .tion,
236, 241, 260, 269.
South (The), signifies wisdom and
intelligence in clear light, or a state of
light, or of wisdom and intelligence,
150. In the heavens, they who are in
the clear light of wisdom dwell in tha
south, 148, 149. In heU, they who
are in the falses of evil, dwell from the
south to the north, 151.
Space in Heaven (Conceming),
191 — 199. The angels have no spaces,
but instead of spaces, they have states
and their changes, 192. Spaces in
heaven are merely external states
corresponding to internals, 193. T^hey
appear visible accordiug to the states
of the interiors of angels and spirits,
195. Spaces in the Word signify
states of Ufe, 192, note.
Speech of Angels (Concerning the),
234 — 246. Concerning the speech of
angels with man, 246—257. Spiritual
or angelic speech is latent in man,
although he is ignorant of it, 243;
note. After death the interior ideas of
man form his speech, 243, note. Man
is able to converse with spirits and
angels, and the ancients frequently
did so ; but on this earth it is danger
ous to discourse with spirits now, un
less man is principled in a true faith,
and led by the Lord, 249, note.
Sphere. A spiritual sphere, which
is a sphere of life, flows forth and dif
fuses itself from every man, spirit,
and angel, and encompasses him : this
sphere flows from the life of the affec
tions, and thence of the thoughts, 17,
49, 591. Concerning spiritual spheres,
see also, 384, 574, 691.
Spirit. Every man is a spirit as to
his interiors, 432 — 444. The spirit is
the man himself, for the body lives
from the spirit, 76. Conjunction of
spirits with man, 292. Evil spirits,
good spirits, 453. The form of man's
spirit is the human form, 453. Spirits
who are in the spiritual world, and
' also the spirits of men while they ara

INDEX.

alive iu tne body, become visible in
their own form, 453. Men who think
abstractedly from the body sometimes
appear in the society of spirits, and
are visible to them, 438. Enthusiastic
spirits, 249. Emissary spirits, 265.
Natural and corporeal spirits, 267.
Infernal spirits, 123, 151.
Spiritual. Those things are called
spiritual which exist frora the sun of
heaven, 172. That which is spiritual
sees what is spiritual, 463. What is
spiritual cannot be revealed to man
except in a natural manner, 566. When
spiritual beings touch and see spiritual
things, the effect is exactly the same
to the sense as when natural beings
touch and see natural things, 461. It
is allowable to enter from spiritual
truth into the scientifics which are of
the natural man, but not vice versd;
because the spiritual flows into the
natural, but the natural does not flow
into the spiritual, 365, note.
Spleen (The), corresponds to the
purification of good and truth, 96, 217.
Spring, signifies the first and high
est degree of love, 166, 155.
Stars, signify, in the Word, the
knowledges of good and truth, 1, 105,
119. States, are predicated of life, and of
those things which relate to life, states
of love and faith, states of wisdom and
intelligence, 155. Of the first state of
man after death, 491 — 498. Of the
second state, 499—611. Of the third
state, 457, 512—620. See Changes.
Stone, signifies the truth of faith,
188, 223, 488, 534.
Stones (Precious), signify the truths
and goods of heaven and the church
transparent from good, 489, 179, 307.
Street (A), signifies truths whioh
lead to good; and also falses which
lead to evil, 479, note.
Style op the Word (Concerning
the), 310.
Subjects. The spirits sent from
societies of spirits to other societies
are called subjects, 265, note. See
page 339. Collection of extracts frora
A. C. concerning the spirits by whom
communication is effected.
Subsist (To). Nothing can subsist
from itself; every thing subsists from
a cause prior to itself, thus, finally
from the First, from which, when sepa
rated, it vanishes away and perishes
altogether, 106. To subsist is to exist
perpetually, 9, 304.
Subsistence, is perpetual existence,
9, 37, 106, 303.
Substances. Whatever exists iute-
361

riorly in man, exists in forms whie^
are substances, and what does not exist
in substances as its subjects is nothing,
418. Whatever is supposed to exist
without a substantial subject is nothing,
434. Successions. All things iu heaven
have their successions and progressions
as in the world, 162, 163, 191.
Sun in Heaven (Concerning the),
116—125. The sun in the Word, sig
nifies the Lord as to love, and thence
love to the Lord, 1, note, 119. In the
opposite sense it signifies the love of
self, in which sense by adoring the
sun is signified to worship those things
which are contrary to heavenly love,
or to the Lord, 122, 661.
Supreme. In every angel, and also
in every man, there is an inmost or
supreme degree, into which the divine
of the Lord first or proxiraately flows,
and which raay be called his especial
dwelling-place in them, 39.
Swedenborg. It was permitted him
to associate with angels, and to con
verse with them as one man with
another, and to see the things which
are in the heavens as well as those
which are in the hells, 1, 174, 184.
To converse with them as a friend,
and sometimes as a stranger, 234;
sometimes with one alone, and some
times with many in company, when
he was in the exercise of every bodily
sense, and in a state of clear percep
tion, 74. To converse with spirits,
and to be with them as one of them
when fully awake, 442. To converse
with spirits who belonged to the an
cient church, 327 ; with others who
lived 2000 years ago, with some who
lived 1700 years ago, with others who
lived 400 and 300 years ago, and with
others who lived more recently, 480 ;
with some on the third day after their
decease, 462 ; with almost all the de
ceased whom he knew in the life of
the body, 437. To converse with spi
rits as a spirit, and to converse with
them as a raan in the body, 436. To
be conducted by the Lord into the
heavens, and to various earths in the
universe, but as to the spirit only
whilst the body reraalned in the same
place, 192. To be in the spiritual
world as to the spirit, and at the same
time in the natural world P:S to the
body, 577 ; to be withdrawn from the
body, 46, 440. To be brought nearly
into the state of dying persons that ha
might know how resuscitation is ef
fected, 449, 460. Through his eyes
spirits have seen that which is in our

HEAVEN AND HELL.

world, 252. Concerning Swedenborg,
see also 69, 109, 118, 132, 228, 229,
312, 441, 456, and elsewhere.
Taste. See concerning this sense,
402, 462.
Temple (The), represented the Di
vine Huraan of the Lord, 187. Con
cerning temples in heaven, 221, 224.
Whence thecustom of buildingohurches
with an eastern aspect is derived, 119.
Tendency or Direction. There is
¦I universal tendency to a common
centre on earth, 142. In what the
tendency in heaven differs from the
tendency on earth, 142. The direction
of the interiors of all who are in the
other life is according to their love, 151.
Theatre. Universal nature is a
theatre representative of the Lord's
kingdom, 106, note.
Thieves. They are called thieves
who rob the Lord of what is His, 10.
Think (To). They think naturally
who look to the world only and attri
bute all things to nature, but they
think spiritually who look to heaven,
and attribute all things to the Divine,
130. To think spiritually is to think
intellectually or rationally, 464. Tb
think freely from his own real affec
tion is the very life of man, and is the
man himself, 502. The great majority
of spirits from the Christian world at
this day do not comprehend how think
ing aud willing can be of any conse
quence, and regard speaking anr" acting
as every thing, 495.
Thirst (To), denotes to di,«ire the
knowledges of good and truth, 420.
Thought, is internal sight, 434, 532.
Thought is nothing but the form of the
will, or the medium by which man
wills what may appear in the Ught,
500. Thought, together with affec
tion, constitute the man, 446. Thought
and will are of the spirit of man, and
not of the body, 453. There are two
kinds of thought with man, the one
exterior and the other interior, 499.
The interior thought of man is in per
fect agreement with his affection or
love, 298. Thought derives from af
fection its soul or life, 236. Thought
falls into speech with man acoording
to general influx, 296. Extension of
the thoughts, 199, 201, 203, 204.
Worldly thought, corporeal thought,
heavenly thought, 532. See Affection.
Throne op the Lord (The), signifies
heaven, and particularly the spiritual
kingdom of the Lord, 8, 24.
Times, in the Word, signify states,
165. Conceming time in heaven, 162
—109. The angels think without au
362

idea of time and space, 165, note. Man
does not think without an idea of time,
169, note. Men have an idea of eter
nity with time, but the angels without
time, 167, note. Times in their origin
are states, 168. Why there are times
in the natural world, 164, 168.
To-DAY, signifies eternity ((EJeniitm),
165, A. C. 3998. See Yesterday, To
morrow. To-MOEEOW, signifies eternity, 165,
note, A.C., 3998. See Testerday und
To-<iay. Tooth, in the Word, signifies what
is sensuous, which is the ultimate of
the life of man, 575.
Top of a Mountain (The), signifies
the supreme of heaven, 188.
Torments. What infernal torments
are, 573, 574. Why the Lord permits
torments in hell, 681. Torments whioh
evil spirits experience when they ap.
proach heaven, or enter therein, 54,
354, 400.
Touch (Conceming the sense of),
«2, 462.
Trees. In the Word, trees signify
perceptions and knowledges, from
which come intelligence and wisdom,
111, 176, 489. Fruit trees correspond
to the affections of good and its uses,
520. Tribes, signify all truths and goods
in the complex, thus all things of faith
and love, 1.
Trine ok Trinity (The Divine). A
Trinity or Divine Trine may he con
ceived of in one person, and thus one
God, but not in three persons, page 87.
Such a Divine Trinity in the Lord is
acknowledged in heaven, 2. The
Trine in the Lord is the Divine Itself,
which is called the Father, the Diviue
Human which is called the Son, and
the Divine Proceeding whioh is called
the Holy Spirit, this Divine 1"rine is
One, page 87.
Trumpet (A), signifies divine truth
in heaven, and revealed from heaven,
1, note.
Truth (The), does not admit of rea
sonings, 385. Truth is the form o(
good, 107, 375. The life of truth is
from good, 375. That is called truth
which is of the memory, and thence of
the thought, 26. All truth is turned
into good, and implanted in the love,
as soon as it enters the will, 26. Every
truth is of infinite extent, and in con
junction with a multitude of other
truths, 270. Truth's without good are
not in theraselves good, because they
have no Ufe, 136. All truths where
soever they are, whether in the hea-

INDEX.

Tens or out of them, are lucid, 132.
Divine Truths are laws of order, 57,
202. So far as man lives acoording to
order, that is, so far as he is principled
in good according to di-vine truths, he
becomes a man, 202, note. The truth
of faith is light, 136. Civil truths re-
lateto justice and equity, moral truths
to sincerity and uprightness, and spi
ritual truths to the good which is of
love, and the truth which is of faith, 468.
Turned (To be) to. All conjunc
tion in the spiritual world depeuds on
the degree in whioh individuals tum
towards each other, 266. The inte
riors and exteriors of man are either
turned to the Lord or to self, 253, 552.
Turning of the face and of the body in
the spintual world, 143, 144, 151, i53,
496. Twelve, denotes all truths and goods
in the complex, 73, note, 307.
Understanding (The), is the Ex
istere of life, proceeding from the Esse
of Ufe, or the wiU, J 6, 61, 474. It is
recipient of truth, 137, 221. It is it
whioh is enlightened, 130. The under
standing and the will together consti
tute the man, 423. The life of the
understanding proceeds from i..<, life
qf the will, 26, note. The will and
understanding of raan are ruled by the
Lord by raeans of angels and spirits,
228. The understanding of truth, after
death, cannot amend or change the
nature of the wicked, 608. All things
whioh are in the understanding have
relation to truth, 138.
Universe. All things in the uni
verse, both in heaveu and in the
world, have relation to good and truth,
375. Uses. Uses are the ends for the
sake of which man aots, 112, note;
they are goods in act, or goods of cha
rity, 391. All in the otherlife must
perform uses, even the wicked and
infernal ; all derive their quality from
the uses whioh they perform, 387, 508.
Uses are the goods of love and charity,
402, 403 ; they are various and diverse,
405. The kingdom of the Lord is a
kingdom of uses, 112, 361, 387. To
serve the Lord is to perforra uses, 361,
387, note. To perform use is to desire
the welfare of others, for the sake of
the common good, 64. In heaven, to
promote use is the delight of the Ufe of
all, 219. Use is the first and the last,
and thus the all of man, 112.
"Variety, is infinite, and in no in
stance is one thing the same as an
other, 41, note, 20, 405. In heaven,
as in theworld, there is endless variety,
363

231. Variety arranged in a heavenly
forra, makes perfection, 71, 56.
Vastation, is nothing more than
being let into the internals or into the
selfhood of the spirit, whioh is the
spirit itself, 551. Successive vastation
of the church, 1. Concerning vasta
tions, see 513.
Vegetable Kingdom (The), 104, 108,
109, 111. Influx from the spiritual
world into the subjects of the vegetable
kingdom, 567.
Veil oe Covering (A), signifies the
intellectual principle, 179.
Vine (The), 111. A. C, 1069.
Vineyards, signify the spiritual
church, and the truths of that church,
489. Vines correspond to the affec
tions of truth and its uses, 520.
Virgin (A), signifies the affection of
good, and also the churoh, 368, note.
Visionaries. Who they are who be
come visionaries, and why they become
so, 249.
Visions. It is dangerous to confirm
truth, by visions, with those who are
in falses, because they would first be
lieve, and afterwards deny it, and thus
profane the truth itself, 456.
Voice (The), signifies divine truth
in heaven, and revealed from heaven,
1, note.
Vowels. Why in the Hebrew Lan
guage vowels are not written, and are
also variously expressed, 241. The
angels, by vowels, express their affec
tions, 261. Vowels are signs of sounds,
and affection dwells in sounds, 241.
See Consonants and Sounds.
Walk (To), signifies to live, 690,
note. To walk with the Lord, denotes
to receive spiritual life, and to Uve
with him, 590, note.
Wall (A), denotes truth protecting
from the assaults of falses and evil,
73, note.
Way (A), signifies the trath which
leads to good, and also the false which
leads to evil. To siveep the way, is to
prepare for the reception of truths,
479, note.
Week (A), signifies state, and also
an entire period, 165. See also A. C,
8845. West (The), signifies love and its
good in obscure perception, 150. In
heaven, they dwell in the west, who
are in an obscure perception of the
good of love; 148, 149. In hell, they
who are in evils which spring from
self-love, dwell from the east to the
west, 161.
White, corresponds to truth, and in
the Word it signifies truth, 179.

HEAVEN AND HELL.

Whole (The), consists of the parts,
mid the parts constitute the whole, 64,
267. Whoredoms, in the Word, signify
the perversion of truth, 384, note.
Wickedness (Concerning the), of in
fernal spirits, 576 — 581.
Wipe (A), signifies the affection of
good and truth, and also the church,
368, note.
Will (The) of man, is the very esse
of his life, 26, 61 ; it is man's essential
spiritual feculty, 529. It is the man
himself, 508. It is the recipient of
good, 473, note, 474, 26. The will
and understanding make the all of
life appertaining to man, to spirit,
and to angel, 463, note. The life of
the will is the principal life of man,
and the life of the understsniding flows
from it, 26, 61 , 474 Man is mau by
virtue of his will, and thence of his
understanding, 26, 474. The will and
understanding of man are ruled by the
Lord, by means of angels and spirits,
228. The will falls into gestures with
man, acoording to general influx, 296,
note. After death a man remains suoh
as his will is, 26, 474. All things
whioh are in the wiU have relation to
good, 138.
Will (To), is to iove to do, 16. To
will and not to do when action is pos
sible, is in reality not to will, but a
mere fantasy of thought, 475.
Window (A), signifies the intel
lectual principle which is of the inter
nal sight, 489, note.
Winged Animals, signify things in
tellectual, 110.
Winter, signifies the privation of
love and wisdom. Comp. 166 with 155.
Wisdom. The Divine Wisdom is
the light of heaven, 131. Concern
ing the wisdom ofthe angels ofbeaven,
265 — 275. This wisdom is incompre
hensible and ineffable, 266. Wisdom
consists in recei-ving the good which
proceeds from the Lord, 80 ; and also
in seeing and perceiving what is good
and what is evil, and in accurately
distinguishing the one from the other,
by intuition and interior perception,
351. Intelligence and wisdom consti
tute man, 80. The nature of spurious
wisdom, 352. The nature of false wis
dom, 353. See Intelligence.
Wise in Heaven (Concerning the),
346 — 356. Concerning the wise among
the ancients, 322, 323.
Woman (The), acts from affection,
and the man from rea.-)on. In the Word,
9 woman signifies the affection of good
nnd truth, and also the church, 368.
3G4

¦Wood, signifies good, 223; those
who have placed merit in works ap
pear to themselves in the other life to
cut wood, 513.
Word, correspond to the ideas ol
thought derived from affection, 236,
241, 261, 262, 269.
Word (The), is that whioh unites
heaven and earth, 305. The Word is
written by pure correspondences, and
hence all, and each ofthe things therein
signify spiritual things, 1, 114. Manhas
conjunction with heaven by the Word,
114, note. The Word was dictated by
the Lord, and is accommodated both
to the wisdom of angels and the intel
ligence of man, therefore the angels
have the Word, and read it as men do
ou earth, 259 ; hence it is that the
very dots, iotas, and minutest parts oi
the Word contain heavenly arcana and
things Divine, 260. The Word in its
literal sense is natural, and because the
natural is the ultimate principle, ia
which spiritual and celestial things,
which are things interior, close, and
on which they subsist, as a house upon
its foundation, thus the sense of the
letter is the continent of the spiritual
and celestial sense, 305, note. The
conjunction of the Lord -with man is
effected by the Word, through the me
dium of the internal sense, by the
whole Word, and by every part of it
there is conjunction, and therefore tha
Word is wonderful above aU other
writings, 305, note. The term Word
in the Sacred Scriptures, signifies va
rious things, as discourse, the thought
of the raind, every thing which really
exists, also somethiog ; and in the su
prerae seuse. Divine truth and the Lord,
137, note.
Word (Ante-Mosaic). This Word,
which existed with the Ancient Church,
is lost, 327, note.
Works derive their esse and existere
and their quality from the interiors of
man, which are of his thought and
will ; therefore such as the interiors
are, suoh are the works ; works con
tain the interiors in regard to love
and faith, and are love and faith in
effect, 368, note, 484.
World (The Natural), is all that
extent whioh lies beneath the sun,
and receives thenoe its heat and light,
and the things of the natural world
are all those which thenoe subsist, 89.
The natural world exists and subsists
from the spiritual world, as an effect
from its efficient cause, 89, 106 ; and
both from the Divine, 106.
World of Spirits (The), is an in

INDEX.

tcrmediate state or place between
heaven and hell, into which man enters
immediately after death, 421 — 431.
The appearance of this world, 429.
The world of spirits is in equilibrium
between heaven and hell, 590.
World (The Spiritual), is heaven,
and the things of that world are all
things whioh are in the heavens, 89.
In the spiritual world, where spirits
and angels dwell, the objects which
are visible are so like those which
appear in the natural world, that
there is no apparent difference, but
still they are all from a spiritual
origin, 582.
Worship (Concerning Divine), in
heaven, 221 — 227. Variety of worship,
66. Worship of the ancients. 111, 188.
The externals of worship are of no

avail, but the internal principles from
whioh they proceed, 495.
Writings in Heaven (Concerning,,
258 — 264. Nuraerioal wri ing and
writing composed of letters, 263.
Years in the Word, signify states
of Ufe in general, 155, 165.
Yesterday, signifies frora all eter
nity (ab aiterno), 165. ^1. C. 3998.
See To-day aud To-morrow.
Young Men in the Word, signify
the understanding of truth, or those
who are intelligent, 368, note.
Youth. The spirits who attend on
youth and manhood are iu the affec
tion of truth and good, 295.
Zion, in the Word, signifies the
church and specifically the celestial
Church, 216.

365

INDEX TO THE PASSAGES OF SCRIPTURE
CITED IN THE FOREGOING WORK.

GENESIS.
Chap. Verses
i  3, 4 
ii  24 
ii  25 
iii  7, 10, II ..

EXODUS.
xxix  18, 25, 41 .

LEVITICUS.

i  9, 13, 17
ii  2, 9 
vi  8, 14 ...
x.\iii  12, 13, IS

NUMBERS.
vi  26 
XV  3, 7, 13 
xxviii. ... 6, 8, 13 
xxix  2, 6, 8, 13, 36.

Nos.
137
372 341341

287

287287 287287

287287287 287

DEUTERONOMY.

.V  19 
xviii  3, 4, 5 

.. 122
.. 122

JUDGES.
xni. and xviii 

.. ^24

2nd SAMUEL.
Cliap, Verses Nos,
xxiv  15, 16, 17  229

2nd KINGS.
17 

XXXI. . .
xxxvi. .
xxxvii. xl 
xliii. . .
ciii. . . .
civ. . . .
cxviii. .

PSALMS.
9 
6, 7 
37 
13 
3 
20 
2 
5 

ISAIAH.

viii  8 
ix  7 
ix  5, 6 
ix  17, 18 ....
X  12, 13, 14,
xiii  10 
xiv  30 
xix  23, 24, 25 .

xxix. . .
xxx. . .
xxx. . .
xxxii.. .
xxxiii. .
xxxiii. .
xxxiv. .
xii 

19....
26....
6, 7 ..
17, 18
5 ....
7, 8 ..
9, 10..

76

197
216 287365 129
229 129 197

197
216287 570
365 119
365307 365 119
365 287216287570

xiii.

17, 18  365
6  129

IMDEX.

Chap.

VerjCt

Nos.

xlv. ..

.. 3 

.... 365

xlix. . .

.. 6 

. .. 129

lii 

.. 1 

.... 180

Ili 

.. 7 

 287

liv. . . .

.. 13 

 25

liv. . . .

.. 10 

 287

Iviii. . .

.. 2 

 216

lix 

.. 8 

 287

JEREMIAH.
viii  1, 2 
xvi  5 
xvii  3 
xxiii  5 
xxv  37 
xxv  14 
xxxi  11 
xxxi  33, 34  25, 271
xxxii  19  471
xlvii  7  365
1  37  365
li  13  365

122
287
365 216287471 287

EZEKIEL.
il..  9, 10  258
viii  15, 16, 18  122
xvi  10, 13  180
xxvi  7, 12  365
xxvii. ... 1 to end  365
xxxii. ... 7, 8  119
xl.— xlviii  171, 197

DANIEL.

V....... 2, .3, 4
vii. — xii 

365 171
346

HOSEA.

ii  19
iv  9
xii  9

216471 365

JOEL.
riiap. Verses
ii  2, 10. 31
ii  30, 31 ..
iii  15 

HABAKKUK,
,. 6 

HAGGAI. Q 

1. . .
viii.ix. .

MALACHI. 1 

111.iv. v.vi.

MATTHEW.
. 10 
. 16 
. 18 
. 33 

N».
119
6/0 119

197

ZEPHANIAH.
, . 12, 18  365

287

ZECHARIAH.
.. 6  471
. 12  287
. 3, 4  365

vi  24, 25 
vii  24, 26 
vii  22, .23 
Mi  13, 14 ....
viii  41, 42, 50 ,
viii  12 
X  16 
xi  27 
xi  25, 26 . . .
xi  29. 30 . . .

570

570 129
260 64
281471471 534 570 575¦278 5
353
359

l-NDEX.

Chap.xi....

XI...,xii..xii...xiii.
xiii.

Verses 5 
30...8 
36..,43... 12...

xiii  13, 14, 15...

xiii  42,50.

XVI.

27.

Nos,
365
533 287507348349
353 12
575
 471
xvii  2  119, 129, 180
xviii  8, 9  570
xix  24  365
xix  4,5,6,11... 372
XX  27,28  218
xxii  37,38,39,40 19
xxii  11,12,13...
xxii  18 
xxii  12, 13 
xxiii  27 
xxiv  29,30,31.,..
xxiv  29 
xxiv  17,18 
xxiv  51 
xxv  29 
xxv  32—46 
xxv  30 
xxv  41 
xxviii  16 
xxviii  3 

48
575 180
505 1
119
208575349471575570 5
180

MARK.
ii  27,28.
ix 
ix 

x 
X. ...
xvi.

.. 287
3  129, 180
43—49  570
14  281
6,7,8,9  372
5  180

LUKE.

Ul,vi. ,
vi. .

5...
38.

 570
 287
 349
vi  20, 21  357, 365
ix  29  180
X  6,6  287
xii  16, 24  365
xii  2, 3  4-62, 507
xiii  29, 30  324

Chap. Verses
xiii  25, 26, 27...
xiii  28 
xiv  33 
xiv  21 
xvi  12, 31 
xvi  29, 30, 31...
xvi  24 
xvii  20, 21 
xvii  31, 32 
xviii  16, 17 
XX  17, 18 
xxi  35, 36 
xxii  26 
xxiv  4 
xxiv  36, 37, 38...

JOHN.
 18 
4 9
 l'3,4,10,i4
ii  19, 21 

111.,
iii. V. .

36.19.
37.

vi  45, 4G.
vi  56 
viii  56 
viii  12 

15.

X  30,38 
xi  24,25 
xii  35,36,40.,
... 40 
... 10,11 
... 6 
... 21, 23 
,,. 2 
... 27 
... 4,7 
XV  10,12 

xn. .
xiv.
xiv.
xiv.,xiv.
xiv.XV..

-10.

15.

XV.  4-
XV  4 
xvi  13, 14,
xvi  15 
xvi  33 
xvii  2 
XX  II, 13 
XX  19,21,26
XX  25,27,29 B B

Nos.
471575
365365
365
456570 33
208
281
534 382218 180
316

84
129 137
187 5
129 84 25
147 84
129129 2
5
129
456 25
16
51
287 1116
81
147 25
287 5
180
287
461

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YALE UNIVERSITY

a39002 0031 551 58b

YALE UNIVERSITY
LIBRARY

Bought with the incotne
of the
STARLING W. CHILDS FUND

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