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OF THE CITY OF NEW YORK.

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Incorporated A. D. 1850, for the Printing, Publishing, and Circulating
of the Theological Works of Emanuel Swedenborg,
for Charitable and Missionary purposes.

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HEAVEN AND HELL.

a>

HEAVEN

AND ITS "WONDERS,

THE WORLD OF SPIRITS,

AND HELL:

FROM THINGS HEARD AND SEEN

Tiramlated fivm the Latin of
EMANUEL SWEDENBORG,
Servant of the Lord Je«m OhHA

ORIGINALLY PUBLISHED AT LONDON IN LATIN, MDCOLVIII

TRANSLATED BY TUX
REV SAMUEL NOBLE, OF LONDON.

NEW YORK:
AMERICAN SWEDSNBGRC FRINTiNC AND PUBLISHINQ SOCIETY

3 8 8.3.

Published by The American Swedenborg Pbintino add Publishing
Society, organized Jor ttiz purpose of Htsrtotfping, Printing, and
PublisJdng Uniform Editions of the Theological Writings of Emanuel
« fiwEOENBOiia, and incarnated in the State of Nine York, a. d. 1850.

ADVERTISEMENT.
The following translation is a copy of the one recently published
in London, from the pen of the Rev. Samuel Noble, entitled
" Heaven and its Wonders, the "World of Spirits (or the interme
diate region, which is the first receptacle of man after death),
and Hell ; .described by one who had' heard and seen what he
relates. From the Latia of Emanuel Swedenborg, servant of
the Lord Jesus Christ. Translated by the Rev. Samuel Noble.
Second edition, carefiilly revised, with a new preface by the
Ti'anslator, including explanatory notes and observations. To
gether with the original English preface by the Rev. Thomas
Hartley, A.M. London, James S. Hodson, 22 Portugal Street,
Lincohi's Inn, 1851."
Most of the notes are retained ; and Hartley's preface (pub
lished by private subscription) is bound in some of the copies ;
but the excellent critical preface by the Rev. Mr. Noble is omit
ted, not being appropriate to this edition.
New Yobk, November, 1861.

CONTENTS.

' PAOB
Preface, by the Rev. T. Haktley  i to xxxvi.
INTRODUCTION  2
OF HEAVEN.
ThaJ the Lord is the God of Heaven  6
That the Divine Sphere ofthe Lord constitutes Heaven  6
That the Divine Sphere of the Lord iu heaven is love to him and charity to
wards the neighbor  8
That Heaven is divided into two kingdoms  12
That there are three Heavens  15
That the Heavens consist of innumerable societies  20
That every society is a heaven on a smaller scale, and every angel is a heaven
in miniature  24
That the whole Heaven, viewed collectively, is in form as one man  28
That every society in the Heavens is in form as one man  31
That hence every Angel is in a perfect Human Form  33
That it is by derivation from the Lord's Divine Humanity, that Heaven, both
in tbe whole and in its parts, is in form as a Man  3S
That there is a correspondence between all things belonging to Heaven, and
all things belonging to man  ^  41
That there is a correspondence between Heaven and all things belonging to
the earth  48
Of the Sun in heaven  58
Of Light and Heat in heaven  60
Ofthe four quarters in heaven  69
Ofthe changes of state experienced by the angels in heaven  74
Of time in heaven  78
Of representatives and appearances in heaven  81
Ofthe clothes in which the angels are dressed  84
Of the habitations and mansions of the angels  86
Of space in heaven  ,  90
Of the form of heaven, according to which the consociations and communica
tions ofthe inhabitants are arranged  93
Of governments in heaven  99
Of Divine worship in heaven  lOS
Of the power ofthe angels of heaven  106
Ofthe speech ofthe angels  109
Ofthe speech of the angels with men  114
Of writings in hea%-en  121
Of the wisdom of the angels in heaven  124
Ofthe state of innocence ofthe angels in heaven  133
Ofthe state of peace in heaven  138
Ofthe conjunction of heaven with the human race  .,  143
Ofthe conjunction of heaven with man by means ofthe Word  149
That all the inhabitants of heaven and of hell are derived from the human race 156
Of the state, in heaven, of the Gentiles, or natives of countries not within the
limits ofthe Church....  161
Of infants or little children in heaven  168
Ofthe wise and the simple in heaven  176
Ofthe rich and the poor iu heaven  '.  187
Of marriages in heaven  '.  194
Of the occupations of the angels in heaven  206
Of heavenly joy and happiness  210
Of the immensity of heaven  222
vii

contents.

OF THE WORLD OF SPIRITS, AND OF THE STATE OF MAN
AFTER DEATH.
PAS I
Wliat the World of Spirits is  .. 228
That, as to his interiors, every man is a Spirit  233
Of man's resuscitation from the dead, and entrance into eternal life  237
That man, after death, is in perfect human form  242
That man, after death, is possessed of every sense, and of all the memory,
thought, and affection, that he had in the world ; and that he leaves nothing
behind him but his terrestrial body  '.  248
batman, after death, is, in quality, such as his Ufe had been in the world  258
That the delights of the life of every one are turned, after death, into corre
spondent ones  -.  27C
Ofthe first state of man after death  276
Of the second state of man after death  280
Of the third state of man after death : which is the state of instruction pro
vided for those who go to Heaven....:  289
That no one attains Heaven by an act of immediate mercy  296
That it is not so difficult to Uve the Ufe which leads to Heaven, as is com
monly supposed  300
OF HELL.
That the Lord governs the HeUs  809
That no one is cast into HeU by the Lord ; but that the spu-it does it himself 312
That aU the inhabitants of the Hells are immersed in evils, and in falsities
thence proceeding, originating in self-love and the love ofthe world  316
What is meant by the fire of hell, and what by the gnashing of teeth  326
Ofthe profound wickedness, aud direful arts, of infernal spirits  333
Ofthe appearance, situation, and pluraUty ofthe hells  387
Ofthe equilibrium between heaven and heU  342
That man is in the enjoyment of freedom, tfarongh the equilibrium that is main
tained between Heaven and HeU  847
viii

AN ANSWER TO A LETTER FROM A FRIEND,
BT THE AUTHOR.

I TAKE pleasure in the friendship you express for me in your letter,
and return you thanks for the same ; hut as to the praises which you
bestow upon me, I only receive them as tokens of your love of the trutha
contained in my writings, and so refer them to the Lord our Saviour,
from whom is the all of truth, because He is the Truth (John xiv. 6)i'
It is the concluding 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 in my hands some short account of yourself ; as concerning,
for example, your degrees in the university, the offices you have borae,
your family and connections, the honors which I am told have been con
ferred upon you, and such other particulars as may serve to the vindica
tion of your character, if attacked ; that so any ill-grounded prejudices
may be obviated or removed? For where the honor and interest of
truth are concerned, it certainly behoves us to employ all lawful means
in its defence and support." After reflecting on the foregoing passage,
I was induced to comply with your friendly advice, by briefly communi-
oating the following circumstances of my life.
I was born at Stockholm, in the year of our Lord 1689,* Jan. 29th.
My Father's name was Jesper Swedberg, who was Bishop of West-
rogothia, and a man of celebrity in his day. He was also elected a
member of the English Society for the Propagation of the Gospel ; and
he was appointed as Bishop over the Swedish churches in Pensylvania
and London by King Charles XII. In the year IVIO, I began my
travels, first into England, and afterwards into Holland, France, and
Germany, and returned home in I7l4. In the year 1716, and after
wards, I frequently conversed with Charles XII., King of Sweden, who
was pleased to bestow on me a large share of his favor, and in that year
appointed me to the office of Assessor in the Metallic College ; in which
office I continued from that time till the year 1747, when I quitted the
office, but still retain the salary annexed to it as an appointment for life.
The sole reason of my withdrawing from the business of that employment
was, that I might be more at liberty to apply myself to that new function
to which the Lord had called me. A higher degree of rank was then
offered me, which I declined to accept, lest pride on account of it should
enter my mind. In 1719 I was ennobled by Queen Ulrica Eleonora, and
named Swedenborg ; from which time I have taken my seat with the
Nobles of the Equestrian Order, in the Triennial Assemblies of the States.
I am a Fellow, by invitation, of the Royal Academy of Sciences at Stock
holm ; but have never sought admission into any other literary society,f as
I belong to an angelical society, in which things relating to heaven and the
* It has been ascertained that this should be 1688. — iV.
t It appears, however, from Sandel, that he was also a member of the Academy of
Sciences of St. Petersburg, from which a diploma of ferowship was sent him on the
publication of his Begnwm Minerale,

ANSWEK TO A LETXEE.
soul are the only subjects of discourse and entertainment ; whereas in our
literary societies the attention is wholly taken up with things relating to
the world and the body. In the year 1734, I published the Begnum
Minerale, at Leipsic, in three volumes, folio; and in 1738 I took a
journey into Italy, and staid a year at Venice and Rome.
With respect to my family connections : I had four sisters ; one of
them was married to Erich Benzelius, afterwards promoted to the Arch
bishopric of Upsal ; and thus I became related to the two succeeding
Archbishops of that see, both named Benzelius, and younger brothers ot
the former. My second sister was married to Lars Benzelsdema, who
was promoted to a provincial govemment. But these are both dead :
however, two bishops who are related to me are still living. One of
them is named Filenius, Bishop of Ostrogothia, who now officiates as
President of the Ecclesiastical Order in the Diet 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 Dalecarlia, is the son of my second sister. Not to mention others of
my family who enjoy stations of dignity. I converse freely, and am in
friendship, with all the bishops of my country, who are ten in number ;
and also with the sixteen Senators, and the rest of the Peers, who love
and honor me, as knowing that I am in fellowship with angels. The
King and Queen themselves, as also the three Princes their sons, show
me all kind countenance ; and I was once invited to dine with the King
and Queen at their table (an honor granted only to the Peers of the
realm) ; and likewise, since, with the Hereditary Prince. All in my own
country wish for my return home ; so far am I from having the least fear
of being persecuted there, as you seem to apprehend, and are also kindly
solicitous to provide against ; and should any thing of that kind befall me
elsewhere, it will give me no concern.
Whatever of worldly honor and advantage may appear to be in the
things before mentioned, I hold them as matters of respectively little
moment, because, what is far better, I have been called to a holy office by
the Lord Himself, who most graciously manifested Himself in person to
me His servant, in the year 1743,* and then opened my sight into the
spiritual world, and endowed me with the gift of conversing with spirits
and angels, which has been continued to me to this day. From that
time I began to print and publish various arcana, that have been either
seen by me or revealed to me ; as conceming heaven and hell ; the state
of man after death ; the true worship of God ; the spiritual sense of the
Word ; and many other highly important matters tending to salvation
and trae wisdom : and the only motive which has induced me at different
times to leave my home and visit foreign countries, was the desire of
being useful, and of communicating the arcana intrusted to me. As to
this world's wealth, I have sufficient, and more I neither seek nor wish for.
Your letter has drawn the mention of these things from me, with a
view, as you suggest, that any ill-grounded prejudices may be removed.
Farewell ; and from my heart I wish you aU felicity both in this world
and in the next ; which I make no doubt of your obtaining, if you look
and pray to our Lord.
London, 1769. EMAN. SWEDENBORG,
• It appears from a passage in his Spiritual Diary, n. 897, lately published, that tb«
last figure must be an error, tho actual year being 1745.

HEAVEN AND HELL.

INTRODUCTION.

1. In the Lord's discourse with his disciples respecting the
consummation of the age,* which means me last time of the
church,(^) at the close of his predictions concerning the succes
sive states through which it would pass in regard to love and
faith,(^ are these words : ^'¦Irmnediatel/y after the tribulation oj
those days, shall the sim he darJsened, and the Tnoon shall noi
give h&r light, and the sta/rs shall fall from hea/oen, and the
powers of the heavens shall he shaken. And then shall appea/r
the sign of the Son of man in heamen: and then shall aU the
tribes of the ea/rth mov/rn / and they shall see the Son of Tnan
corwmg in the clouds ofheamen with power and great glory. And
he shall send his angels with a great s(nmd of a trumpet, and
they shall gather together his elect from thefowr winds, from one
end of heaven to the othe^rP — Matt. xxiv. 29, 30, 31. They who
onderstand these words according to the literal sense, have no
other idea, than that, at the last time, which is called the last
judgment, all these circumstances will happen according to
their literal description : thus they not only imagine that the
sun and moon will be darkened, that the stars will fall from
heaven, that the sign of the Lord will appear in heaven, and
that they shall see him in the clouds attended by angels with
trumpets, but they also suppose, from predictions in other places,
that the whole visible world will perish, and that a new heaven
and a new earth will afterwards be established. This is the
opinion of many within the church at this day. But thsy who
entertain these notions are unacquainted with the arcana which
are contained in every part of the "Word. In every part of the
"Word there is an internal sense, in which natural and worldly
* The consmnmaUon of fhe age, is the true rendering from the original Greek, arid
not tlie end of ihe world, as in the common t/auslation ; the word Aiui' never properly
nignifving the world, but au age or period of time, or a dispensation of things. — M,
(') That the consummation ofthe age is the last time ofthe church, nn. 4585, 10,622.
{') The particulars which the Lord predicted in Matthew, Chs. xxiv. and xxv.,
respecting the consummation of the age aud his advent, thus respecting the sucoes-
Bive devastation ofthe church and the last juagmeiit, are explained in the introductory
srtioles to several of the chapters of Ganesis, viz., from Ch. xxvi. to Ch. xl. ; nn. 8853,
8854, 8855, 8486—8488, 8650—8655, 8751-3757, 8897— b901, 4056^060, 4229—4231,
tS32— 4835, 4422—4424, 4635—4638, 4661—4664, 4807—4810, 4954—4959, 5068— 5071.

HEAVEN' AND HELL.
things, such as are mentioned in the literal sense, are not treated
of, but spiritual and celestial things. This is the case not only
with respect to the sense of several words taken together, but
even with respect to every single expression; (*) for the Word is
written by pure correspondence8,(*) in order that an internal
sense may be contained in every part of it. The nature of that
sense may be manifest from the particulars which are stated and
shown conceming it in the Aecana Ccelestia ; which may also
be seen collected together in the little work on the "White Hoesb
mentioned in the Eevelation. The words which the Lord spoke,
in the place quoted above, conceming his advent in the clouds
of heaven, are to be understood, according to that sense, thus :
By the sun there mentioned, which would be darkened, is sig
nified the Lord with respect to love;(^) by the moon, the Lord
with respect 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 Divine Truth ; by the tribes of
the earth, which would moum, all things relating to truth and
good, or to faith and love ; (*) by the ."oming of the Lord in the
clouds of heaven with power and glory, his presence in the
"Word, and revelation of its true import ; 0 by clouds is signified
the literal sense of the "Word, ("") and by glory,, its internal
sense ; (") by the angels with a great sound of a trumpet, is sig
nified heaven, whence it is that the revelation of divine truth is
made. (^ Hence it may appear, that by these words of the
Lord is meant, that at the end of the church, when there no
longer remains any love, and thence not any faith, the Lord
will open the "Word as to its internal sense, and will reveal
arcana of heaven,
(f) That there is an internal or spiritual sense in aU the particulars of tho Word,
even to the most minute, nn. 1143, 1984, 2135, 2333, 2395, 2496, 4442 9048, 9063, 9086.
(?) That the Word is written by pure correspondences, and that thence all the par
ticulars contained in it, even to tbe most minute, signify spiritual things, nn. 1404,
1408, 1409, 1540, 1619, 1659, 1709, 1783, 2900, 9086.
0) That the sun, when mentioned iu the Word, signifies' the Lord with respect to
love, and thence love to the Lord, nn. 1629, 1837, 2441, 2495, 4060, 4696, (4996,)*
7083, 10,809.
O That the moon, when mentioned in the Word, signifies the Lord with respect to
faith, and thence faith in the Lord, nn. 1529, 1530, 2496, 4060, 4696, 7083.
(J) That the stars, when mentioned in the Word, signify the knowledges of good
and truth, nn. 2495, 2849. 4697.
(°) That the tribes signify all truths and goods in the complex, thus all things of
faith and love, nn. 3858, 3926, 4060, 6336.
(') That the advent of the Lord is His presence in the Word, and revelation, nn.
8900, 4060.
(") That clouds, when mentioned in the Word, signify the Word in the letter, or
its literal sense, nn. 4060, 4391, 5922, 6343, 6762. 8106, 8781, 9430, 10,651, 10,574.
^ ') That glory, when mentioned in the Word, signifies the Divine Truth such as it
is in heaven, and such as it is in the internal sense of the Word, nn. 4809, (6292,)
6922 8267, 8427, 9429, 10,674.
(¦ ") That a trumpet or horn, when mentioned in the Word, signifies Divine Truth
in heaven, aud revealed from heaven, nn. 8816, 8823, 8915. And a voice lilcewise, nn.
6971, 9926,
* Kespccting the above erroneous nnmter, being the flrst that occurs (in note (5) ) it maj
be observed, that it most probably has originated from tbe preceding correct number, 4696,
&nd ougbt to be omitted altogether. The case is similar in otber instances. — N.

HEAVEN AND HSLIi.
Tlie arcans. wtiicH are revealed in tne tbllowing pa^es are suctj
as relate to heaven and hell, and to the life of mau alter Ueath.
The members of the church at this day know scarcely any thing
concerning heaven and hell, nor yet concerning their own life
after death, although these things are all described in the "Word ;
nay, many, though bom within the church, even deny their
existence, saying in their heart, "Who has come from thence and
declared the fact? Lest, therefore, such a negative state, which
chiefiy prevails among those who possess much worldly wisdom,
should also infect and corrupt the simple in heart and faith, it
has been granted me to be admitted into the society of angels,
and tc converse with them as one man converses with another ;
and a.80 to see the things that exist in heaven and those that
exist in hell. I have enjoyed this privilege for the space of
thirteen years : and I am now permitted to describe the heavens
and the hells from the testimony of my own sight and hearing ;
in the hope that ignorance may thus be enlightened, and incre
dulity dissipated. The reason that such an immediate revela
tion is made at this day, is, because this is what is meant by
the coming ofthe Lo;d,

OF HEAVEN.

THAT THE LORD IS THE GOD OF HEAV-tN"
2. The first thing necessary to be known is, who is the God
of heaven ; for every thing else depends on thiei. In the uni
versal heaven, no other is acknowledged for its God, but the
Lord Alone : they say there, as He Himself taught, that He ia
One with ihe Father; that the Father is in Hvm,and He im,
the Father; that whosoever seeth Him, seeth the Father ; and
that eoery thing MVg proceeds from Him. — John x. 30, 38 ;
xiv. 10, 11 ; xvi. 13, 14, 16. I have often conversed with the
angels on this subject, and they constantly declared, that they
are unable to divide the Divine Being into three, because they
know and perceive that the Divine Being is One, and that he
is One in the Lord. They said, also, that persons belonging to
the church who arrive there from the world, having an idea of
three Divine Beings, cannot be admitted into heaven, because
their thought wanders from one to another, and it is not aUowed
there to have three in the thoughts and profess one with the
lips. (•) Every one in heaven speaks from his thought, speech
there being the utterance of thought, or thought speaking:
wherefore they who in the world had divided the Divine Being
into three, and have acquired a separate idea conceming each,
and have not concentrated and made it one in the Lord, cannot
be admitted. In heaven there is a communication of the
thoughts of all, wherefore if any one should come there who has
three in his thoughts while he professes one with his lips, he
would be immediately discovered and rejected. But it is to be
observed, that all those who have not separated truth from good,
or faith from love, on being instructed in the other life, receive
the heavenly idea concerning the Lord, namely, that He is the
God of the universe ; but it is otherwise with those who have
separated faith from life, that is, who have not lived according
to theprecepts of a true faith.
3. Those within the church who have denied the Lord, and
(') That certain Christians were explored in the other life, as to what idea they had
of the One God, when it was found that they had an idea of three Gods, nn. 2329,
6256, 10,736, 10,738, 10,821. That the Divine Trinity in the Lord is acknowledged in
heaven, nn. 14, 16, 1729, 2005, 5266, 9303.
4

HEAVEN, 4, 5
have acknowledged the Father alone, and have confirmed them
selves in such a faith, are out of heaven ; and as no influx from
heaven, where the Lord Alone is worshipped, can be received
by them, they are deprived by degrees of the faculty of think
ing truth on any subject whatever, and at length they either be
come like dumb persons, or they talk foolishly, and wander in
and out as they walk, with their arms dangling as if void of
strength in the joints. They who have denied the divinity of
th« Lord, and have only acknowledged his humanity, like the
Socinians, are likewise out of heaven, and are borne forwards a
little towards the right,* where they are let down into a deep
place, and thus are entirely separated from the rest of those that
come from the Christian world. But it was found that those
who profess to believe in an invisible Divinity, which they call
the Ens Universi,f from which all things existed, and who re
ject all faith concerning the Lord, believe in no God ; because
this invisible Divinity is, according to them, like nature in its
first principles, which cannot be an object of faith and love,
since no idea can be formed of it : (^) such persons have their lot
among those who are called Naturalists. It is different with
tliose who are born without the church, and are called gentiles,
¦who will be treated of'in the following pages.
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 all, and
consequent the God of heaven and earth. That infants grow
up in the heavens, and are perfected by means of knowledges
even to angelic intelligence and wisd6m, will be seen in ^he
following pages.
5. That the Lord is the God of heaven, cannot be doubted by
those who belong to the church : for he himself taught that all
things of the Father are His (Matt. xi. 27 ; John xvi. 15 ;
xvii. 2), and that He hath all power in heaven and in earth
(Matt, xxviii. 16). He says, "in heaven and in earth," because
He that governs heaven governs the earth also, for the one de
pends on the other. (3) To govern heaven and earth, signifies,
• The place of the spirits in the other world, as also their ascent into heaven, ordescent
into hell, is constantly described by the author in reference to the body of the specta
tor : and the meaning of this passage is, that the spirits here mentioned appear to
sink down in front, a little towards the right, into the particular place appointed for
them. This will be better comprehended when the reader understands what is said
in the following pages, respecting the Quarters in Heaven, nn. 141, &c. — H.
f Literally, the Being of the Universe ; but this not being in use among English
writers, the "original term, employed in Latin philosophical writings, is retained. — If.
(*) That a Divine Being that cannot be comprehended by any idea, cannot be an
object of faith, nn. 4733, 5110, (5633,) 6982, 6996, 7004, 7211, (9267,) 9359, 9972, 10,067.
(') That the universal heaven is the Lord's, nn. 2751, 7086. ' That all power in the
heavens and on earth belongs, to Him, nn. 1607, 10,089, 10,827. That as the Lord
governs heaven, He also governs all things which depend thereon, thus all things in
the world, nn. 2026, 2027, 4523, 4524. That the Lord alone has the power of removing
the hells from man, of withholding Ljm from evils, of keeping him in good, thus oi
saving him, n. 10,019. 5

6  S HEAVEN.
to receive from Him aU the good which is the object of love,
and all the truth which is the object of faith, thus aU intelli
gence and wisdom, and thereby all happiness ; in short, eter
nal life. This the Lord also taught when he said, '¦'•He that he-
Ueveth on the Son. hath everlastvng life ; and he that helieveth
not the Son, shall not see life^^ (John iii. 36). _ Again : '¦'¦lam
the resivrrecUon and the Ufe : he that heilieveth in me, though he
were dead, yet shall he lime; and whoso&ver Imeth and h^Aefoeth
in me, shall never die" (John xi. 25, 26^. And again : '¦'¦I am
the way, the truth, and the life" (John xiv. 6).
. 6. There were certain spirits, who, when they lived in the
world, professed to believe in the Father, but had no other idea
of the Lord than as of a luoro man, whence they did not believe
him to be the God of heaven : wherefore it was permitted them
to ramble about, and inquire wherever they pleased, whether
there were any other heaven than that which belongs to the
Lord. They continued their search for some days, but found
none. They belonged to that class of persons who make the
happiness of heaven to consist in pomp and dominion ; and be
cause they could not obtain their desire, and were informed that
heaven does not consist in such things, they were angry, and
would have a heaven in which they might domineer over others,
and excel others in magnificence, after the fashion of this world.

THAT THE DIVINE SPHERE OF THE LORD OOUTSTITUTES HEAVEN.
7. The angels, taken collectively, are called heaven, because
they compose it : but stiU it is the Divine Sphere proceeding
from the Lord, which enters the angels by influx, and is by
them received, which essentially constitutes it, both in general
and in particular. The Divine Sphere proceeding from the
Lord, is the good of love, and the truth of faith: in proportion,
therefore, as the angels receive good and truth from the Lord,
BO far they are angels, and so far they are heaven.
8. Every one in the heavens knows and believes, yea, feels by
interior perception, that he can neither will nor do any thing of
good, nor think and beheve any thing of truth, from himself,
but only from the Divine Being, thus from the Lord ; and that
the good and truth which are from himsellj are not really such,
because there is no life within them from a Divine Source.
The angels of the inmost heaven, also, have a clear perception
and sensation of the influx ; and so fat as they receive it, so far
they seem to themselves to be in heaven, because they are so
far in love and in faith, and so far in the light of intelligence
aud wisdom, and thence in heavenly joy. As aU these thinga
proceed from the Divine Sphere which emanates from the Lord
8

HEAVEN. 8, 9
and it is in these that heaven, as enjoyed by the angels, consists,
it is evident that the Divine Sphere of the Lord constitutes
heaven, and that it is not constituted by the angels by virtue ot
any thing proper to themselves. (i) It is on this account that
heaven is called, in the "Word, the Lord's habitation, or dwelling-
place, and his throne ; q.nd that its inhabitants are said to be in
the Lord.(2) But in what manner the Divine Sphere proceeds
from the Lord, and fills heaven, will be shown in the following

9. The angels, by virtue of their wisdom, go still further
They not only say that all good and truth are from the Lord,
but also, that the all of life is from the Lord. This they confirm
by the consideration, that nothing can exist from itself, but only
from something prior to itself ; consequently, that all things
exist from a First Cause, which they caU the "Very Esse* ofthe
life of all things ; and that they subsist in a simUar manner,
because subsistence is perpetual existence ; wherefore, whatever
is not kept in connection with the First Cause by intermediate
links, instantly falls away, and is utterly dissipated. They say,
also, that there is only One Fountain of life, and that the life
of man is a stream flowing from it, which, if it were not con
tinually supplied from its fountain, would instantly flow away.
They say, moreover, that nothing proceeds from that One Foun
tain of life, which is the Lord, but divine good and divine truth,
and that these affect every one according to his reception of
them ; that those who receive them in faith and life, have in
them heaven ; but that those who reject or suffocate them, turn
them into hell, because they turn good into evU; and truth into
falsity; thus life into death. That the all of life is from the
Lord, they also confirm by this consideration : That all things
in the universe have relation to good and truth, the life of man's
will, which is the life of his love, having relation to good, and
the life of man's understanding, which is the life of his faith,
having relation to truth ; wherefore, since all good and truth
come from above, it follows that the all of life comes from above
too. As this is the belief of the angels, they reject all return of
thanks on account of the good which they do, and are displeased ,
(1 ) That the angels of heaven acknowledge all good to be from the Lord, and nothing
of it from themselves ; and that the Lord dwells with them in what is His Own, and
not in any thing proper to themselves, nn. 9B38, 10,126, 10,151, 10,157. That there
fore bj' angels, when mentioned in the Word, is understood something ofthe Lord, nn.
1925, 2821, 3039, 408f, 1292, 10,528. And that therefore the angels are called goda
from their reception of the Diviue Sphere proceeding from the Lord, nn. 4295, 4402,
7268, 7873, 8301, 8192. That all good which is good, and all truth which is truth, con«
sequently all peace, love, charity, and faith, are also from the Lord, Vin. 16^, 2016,
2751, 2882, 2883, 2891, 2892, 2904. And likewise all wisdom and intelligence, nn. 109,.
112, 121, 124.
(2) That those who are in heaven are sstid to be in the Lord, nn. 3637, 3638.
* Else is a Latin word that literally signifies to be, whence it is used by philosophers
to express the very ground of the existence of the thing of which they are treat
ing.— N. 7

10  13 HEAVEN.
and withdrav7 themselves, if any one attributes good to them,
as the authors of it. They wonder how any one can believe that
he possesses wisdom, or does good, from himseK. Good done
for the sake of self, they do not call good at aU, because it is
done from self ; but good done for its own sake, they call good
from the Divine Source, and affirm that this good is what con
stitutes heaven, because such good is the Lord. (5)
10. Spirits, who, when they lived in the world had confirmed
themselves in the belief, that the good which they do, and the
truth which they believe, are from themselves, or are appro
priated to them as their own, (wliich belief is entertained by aU
who place merit in their good deeds and arrogate righteousness
to themselves,) are not received into heaven. The angels avoid
them, regarding them as fools or as thieves ; as fools, because
they continually look to themselves and not to the Divine Being ;
and as thieves, because they rob the Lord of what is His. Such
persons are opposed to the faith of heaven, namely, that the
Divine Sphere of the Lord, received by the angels, constitutes
heaven. 11. That the inhabitants of heaven, and the members of the
church, are in the Lord, and the Lord in them, he also teaches,
saying, "Abide in me, and I in you. As the branch cannot
bearf^ruit of itself, except 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 without me, ye can do nothing " (John xv. 4, 5).
12. From these considerations it may now be evident, that
the Lord dweUs with the angels of heaven in what is His Own,
and thus that the Lord is the All in aU of heaven. The reason
of this is, because good from the Lord is the Lord with those
who receive it ; for whatever is from him, is himself Conse
quently, good from the Lord is heaven to the angels, and not
any thing proper to themselves.

THAT THE DIVTlSrE SPHERE OP THE LOED IN HEAVEN IS LOVE
TO HIM AND CHARITY TOWARDS THE NEIGHBOR.
13. The Divine Sphere proceeding from the Lord is caUed in
heaven Divine Truth, for a reason that will appear in what
foUows. This Divine Truth flows into heaven from the Lord
ou fc of His Divine Love. Divine Love, and Divine Truth thence
derived, are, comparatively, Uke the fire of the sun, and the
light thence proceeding in the world ; love being like the fire
of the sun, and truth thence derived like light from the sun.
pil.'^Sn' f80^' tm, s'so^""* "^^ *" """¦' '"^"'''^ '" "• '^"* "<" «<"x» f^-v »-¦<-

HEAVEN. 14, 15
Fire also signifies love, from correspondence ; and light signifies
the truth thence proceeding.(') LLence may appear what is the
quality of the Divine Truth proceeding from the Lard's Divine
Love ; namely, that, in its essence, it is Divine Good in con
junction with Divine Truth ; and by virtue of this conjunction
it imparts life to all things of heaven, as the heat of the sun in
the world, in conjunction with its light, renders fruitful all the
productions of the earth; as is experienced in the season of
spring and summer. It is otherwise when heat is not conjoined
with the light, thus when the light is cold ; for then all things
become torpid and lie dead. This Divine Good, which Js com
pared to heat, is, when received by the angels, the good of love ;
and the Divine Truth, which is compared to light, is that,
by and from which the good of love is communicated to
them. 14. The reason that the Divine Sphere in heaven, which con
stitutes it heaven, is love, is, because love is spiritual conjunc
tion. It conjoins the angels with the Lord, and it conjoins
them mutually with each other ; and this it effects in such a
manner, that they all, in the sight of the Lord, form a one.
Moreover, love is the very esse of every one's life ; wherefore
both angels and men derive their life from it. That the inmost
vital principle of man is derived from love, every one may
know who considers the subject ; for at its presence he grows
warm, at its absence he grows cold, and on the privation of it
he dies.(^) But it is to be observed, that the quality of the life
of every one is the same as that of his love.
'15. There are in heaven two distinct kinds of love — ^love to
the Lord, and love towards the neighbor. The love that pre
vails in the inmost or third heaven, is love to the Lord ; and
that which reigns in the second or middle heaven, is love
towards the neighbor. Each proceeds from the Lord, and each
constitutes heaven. How these two kinds of love are distin
guished from each other, and how they are conjoined together,
appears, in heaven, in the clearest light ; but can only be seen
obscurely in the world. In heaven, by loving the Lord, is not
understood to love him as to his person, but to love the good
which proceeds from him ; and to love good, is to wiU aud do
good from love. So, by loving their neighbor, they do not
understand the love of their companions as to their person, but
to love the truth which is from the "Word ; and to love truth is
to will and do truth. It hence is evident, that these two kinds
(') That fire, when mentioned in the Word, signifies love both in a good and a bad
sense, nu. 984, 4906, 5215. That sacred and heavenly fire signifies divine love, and
every affection which belongs to that love, nn. 934, 6314, 6832. That the light thenoa
proceeding signi"fles truth proceeding from the good of love ; and that light, in heaven,
U diviue truth, nn. (3395,) 8485, 8686, 8648, 8993, 4802, 4413, 4415, 9548, 9684.
{') That love is t/ 3 fire of life, and that life is actuaUy derived from it, nn. 4906,
6071, 6032, 6314. 9

lb, 17 HEAVEN.
of love are distinguished from each other as good and truth are,
and that they are conjoined together as good is conjoined with
truth.(^) But he who does not know what love is, what ^ood
is, and what the neighbor is, can with diflSculty form an idea
on these subject9.(*)
16. I have sometimes conversed on this subjectwith the
angels, who expressed their wonder that men belonging to the
church should not be aware, that to love the Lord and to love
the neighbor, is to love good and truth, and to do them from
•incUnation ; when yet they might know that every one testifies
his love for another, by willing and doing what is agreeable to
the will of the other ; in consequence of which he is loved by
the other in return, and conjunction with him is effected ; which
does not ensue on loving the other without doing what is agree
able to his will, since this, regarded in itself, is not loving him :
and when they also might know, that the good proceeding from
the Lord is his likeness, because He is in it, and that those
become likenesses of Him, and attain conjunction with Him,
who make good and truth the principles of their life, by willing
and doing them. To will, also, is, to love to do. This the Lord
likewise teaches, saying, ''•He that hath my commandments,
and keepeth them, he it is that loveth me : — and I will love him,
and will inanifest myself vnto him?'' (John xiv. 21). And in
another place : " If ye keep my commandments, ye shall abide
in my love" (John xy. 10).
17. That the Divine Sphere proceeding from the Lord, which
affects the angels and constitutes heaven, is love, all experience
in heaven testifies : for all there are forms of love and charity
They appear of ineffable beauty ; and love beams forth from
their face, from their speech, and from gyqtj particular of their
life.(') Moreover, from every angel and spirit proceed spiritual
spheres of life, which are circumfused around them, and by
means of which their quality, as to the affections which belong
to their love, is sometimes perceived at a considerable distance.
For those spheres flow from the life of the affection, and thence
of the thought, of every one ; or from the life of his love and
thence of his faith : and the spheres proceeding from the angels
are so full of love, that they affect the inmost grounds of the
life of those in their company : they have sometimes been per-
(*) That to love the Lord and our neighbor is to live according to the Lord's pre
cepts, nn. 10,143, 10.158, 10,310, 10,578, 10,648
(*) That to love the neighbor is not to lovs his person, but to love that in liim by
which he is constituted a neighbor, thus truth and good, nn. 5028, 10,836. That those
who love tho person, and not that in him by which he is constituted a neighbor, love
evil as well as good, n. 3820. That charity consists in willing truths, "and being
affected by truthsj for their own sake, nn. 8876, 8877. That charity towards our
neighbor consists in doing what is good, just, and right, in every work and in every
<jflac», nn. 8120, 8121 8122.
(•) That the apgels are forms of love and eharity, nn. 3804, 4785, 4797, 4986, 61NL
BSeO, 9879, 10,177.
10

HEAVEN. 17,18
ceived by me, wten they affected me in this manner.(^ That
love is the principle from which the life of the angels is derived,
is also evident from hence, that every one in the other life turns
himself in a direction agreeing with his love ; those who are
principled in love to the Lord, and in love towards their neigh
bor, turn themselves constantly to the Lord ; but those who are
principled in the love of self constantly turn themselves away
Irom the Lord. This continues to be the case in every motion
of their bodies : for spaces, in the other life, depend on the state
of the interiors of those who dwell there, as do the quarters
Ukewise, which are not fixed there, as they are in the world.
but are determined according to the aspect of the faces of the
inhabitants. It is not, however, the angels who tum themselves
to the Lord, but it is the Lord who turns all those to himself
who love to do those things that are from him.(') More will be
said on these subjects in the following pages, when the Quarters
in the other life are treated of.
18. The reason that the Divine Sphere of the Lord in heaven
is love, is, because love is the receptacle of all the constituents
of heaven, which are peace, intelligence, wisdom, and happi
ness. For love receives all things whatever that are congenial
to itself; it desires them, it seeks for them, and it imbibes them
as it were spontaneously ; for it is continually desirous of being
enriched and perfected by them.(®) This is also known to man :
for in him, love inspects as it were the stores of his memory,
and calls forth thence such of its contents as agree with itself:
these it collects together and arranges in and under itself, — in
itself that they may be its own, and under itself that they may
be ready for its service : but whatever does not agree with itself,
it rejects and exterminates. That every faculty for receiving
the truths congenial to it, and the desire of conjoining them to
itself, are inherent in love, clearly appears, also, from those
who are raised to heaven ; all of whom, though they may have
been simple persons when they lived in the world, nevertheless,
on coming among the angels, enter fully into their angelic wis
dom, and the felicities of heaven : the reason is, because they
had loved good and truth for their own sake, and had implanted
them in their life, and thereby acquired the faculty of receiving
heaven, with all its ineffable perfections. But those who are
immersed in the love of self and of the world possess no faculty
(•) That a spiritual sphere, which is the sphere of his life, flows and exudes from
every mau, spirit, and angel, and spreads around him, nn. 4464, 5179, 7454, 8630.
That it fi.ows from the life of his affe-sion and thence of his thought, nn. 2489, 4464
6206. (') That spirits and angels turn themselves constantly to their loves, and that those
in heaven turn themselves constantly to the Lord, nn. 10,130, 10,189, 10,430, 10,702.
That the quarters in the other life depend with every one on the aspect of nis lace,
and are thence determined, differently from what takes place iu the world, nn; 10,130,
10,189, 10,420, 10,702.
(") That innumerable things are inherent in love, and flat love receives to itself all
things that agree with it, nn. 2500, 2572, 8073, 8189, 6328,. 7490, 7750.

19 — 21 HEAVICN.
of receiving such gifts : they feel aversion for them, they reject
them, they flee away at their first touch and influx, and asso
ciate themselves with those in hell who are immersed in the
same kinds of love as themselves. There were certain spirits
who doubted whether such faculties were inherent in heavenly
love, and desired to know the truth ; wherefore, the obstacles
in themselves being for a time removed, they were let into a
state of heavenly love, and borne forward to some distance
where there was an angelic heaven ; whence they conversed
with me, saying, that they had a perception of interior happi
ness which they were unable to express by words, and grieving
exceedingly that they must return into their former state. Some
others, also, were taken up into heaven, and in proportion as
their elevation became more interior and exalted, they entered
into- such inteUigence and wisdom, as to be capable of seeing
things with clear perception which before they were unable to
comprehend at all. Hence it is manifest, that love proceeding
from the Lord is the receptacle of heaven and of aU its per
fections. 19. That love to the Lord and love towards the neighbor
comprehend in themselves all divine traths, may appear from
what the Lord declared conceming them, when he said, " TIwu
shalt love ihe Lord thy God with all thy heart, and unth all thy
soul, and with all thy mind. This is the first and great com
mandment. And the second is Wee unto it : Thou shalt love
thy neighbor as thyself On these two comrniandments hang aU
the law and the prophets" (Matt. xxii. 37 — iO). The law and
the prophets are the whole "Word, thus aU Divine Truth.

THAT HEAVEN IS DIVIDED INTO TWO KINGDOMS.
20. As in heaven there are infinite varieties, and no society
is exactly like another, nor indeed any angel,C) therefore
heaven is divided in a general, in a specific, and in a particular
manner. It is divided, in general, into two kingdoms, specif
ically, into three heavens, and in particular, into innumerable
societies. Each division shaU be treated of distinctly.
The general divisions are styled kingdoms, because heaven is
called me kingdom of Ood.
21. There are angels who receive the Divine Sphere proceed
ing from the Lord more and less interiorly. They who receive
7216 9002 '''Th'^l'??»'i^'''°'^ ""f °",* thing is never the .same a.< another, nn.
^MR 79?fi 'n .f -^r^ heavens also, there is infinite variety, nn. 684, 690, 8744
Mrr' ?«?«¦ qn^o ^l"fl? ^"fte heavens are varieties of good, nn. 8744, 4005 72m'
7888 7836, 9002 That thereby all the societies of heaven, and all the anffX?; .„ I'
fl^m' theUT'un' 457, fo^sV'^'" "^'^ "'¦ --«^^«5«-. -»''« " one.by m'ea:^:'^;^^'^
12

HEAVEN. 22 — 25
it more in teriorly are called celestial angels ; but they who re
ceive it less interiorly are called spiritual angels. Hence
heaven is divided into two kingdoms ; one of which is called the
Celestial Kingdom, and the other, the Spieitual Ejngdom.(^
22. The angels who constitute the celestial kingdom, because
they receive the Divine Sphere proceeding from the Lord more
interiorly, are called interior, and also, superior angels ; and
thence, also, the heavens which they constitute are called inte
rior and superior heavens.(^) They are styled superior and in
ferior, because things interior and exterior, respectively, are so
caUed.(*) 28. The love in which those who dwell in the celestial king
dom are principled, is called celestial love ; and the love in
which those who dwell in the spiritual kingdom are principled,
is called spiritual love. Celestial love is love to the Lord, and
spiritual love is charity towards the neighbor. And as all good
has relation to love, since whatever any one loves he deems
good, therefore, also, the good of one kingdom is called celestial
good, and that ofthe other, spiritual good. Hence it is evident
in what respect those two kingdoms are distinguished from each
other, namely, that the distinction between them is like that
between the good of love to the Lord and the good of charity
towards the neighbor :(^) and as the former good is interior
good, and that love is interior love, therefore the celestial angels
are interior angels, and are caUed superior.
24. The celestial kingdom is also called the Sacerdotal King
dom of the Lord, and, in the "Word, His dwelling-place or habi
tation ; and the spiritual kingdom is called His Eegal Kingdom,
and, in the Word, His Throne. It is, also, from His Divine
Celestial Principle, that the Lord, in the world, was called
Jesus ; and it is by virtue of His Divine Spiritual Principle,
that He was called Christ.
25. The angels in the Lord's celestial kingdom far excel the
angels of His spiritual kingdom in wisdom and glory, by reason
that they more interiorly receive the Lord's Divine Sphere : for
they are grounded in love to Him, and thence they are nearer
to Him, and in closer conjunction with Him.C*) The reason
(') That the whole heaven is distinguished into two kingdoms, the celestial king
dom, and the spiritual kingdom, nn. 3887, 4138. That the angels of the celestial king
dom receive the Divine Sphere proceeding from the Lord in the will part, thus more
interiorly than the spiritual angels, who receive it in the intellectual part, nn. 5113,
6367, 8521, 9936, 9995, 10,124.
(') That the heavens which constitute the celestial kingdom are styled superior
heavens, but those which constitute the spiritual kingdom, inferior heavenSj r. 10,068.
(') That what is interior is expressed by what is superior, and that what is superior
signifies what is interior, nn. 2148, 8084, 4599, 5146, 8825.
^•) That the good of the celestial kingdom is the good of love to the Lord, and that
the good of the spiritual kingdom is the good of charity towards the neighbor, nn.
8691, 6485, 9468, 9680, 9688, 9780.
{') That the celestial angels immensely excel the spiritual angels in wisdom, nn.
Sri8, 9995, What is the difference between the celestial and the spiritual angels, nn.
2088 2669 2708, 2715, 8235, 824'), 4788, 7068, 8521, 9277, 10,295. 13

25 26 HEAVEN,

tuat these angels are of such a quality, is, because they had
received, when in the world, and continue to receive still, divine
truths immediately in the life, and do not, Uke the spiritual,
first deposit them in the memory and the thought. From this
cause, they have them inscribed on their hearts : they have a
perception of their reality, and, as it were, see them in them
selves : nor do they ever reason about them, to ascertain whether
the truth be so or not.(') They are such as are described in
Jeremiah : "I will put my lam) in their inwa/rd pa/rts, and
write it in their hea/rts. — They shall ¦teach no m/yre ev&ry m,an
his neighbor, and every man his brother, saying. Know ye Je-
Iwvah; for they shall all hnow me, from the least of them unto
the greatest of them, saith Jehovan" (ch. xxxi. 33, 34). And
they are called in Isaiah, The " taught of JehovaK'' (ch. liv. 13).
That the taught of Jehovah are they who are taught of the Lord,
the Lord himself teaches in John (vi. 45).
26. It was observed, that the celestial angels excel the others
in wisdom and glory, because they had received, when in the
world, and continue to receive still, divine truths immediately
in the life : for as soon as they hear them, they will and do
them, and do not first deposit them in the memory, and after
wards think whether they be true or not. They who are of such
a quaUty, know immediately, by an influx from the Lord,
whether what they hear be true or not : for the Lord enters by
influx into man's faculty of willing immediately, and mediately,
through that, into his faculty of thinking ; or, what is the same,
the Lord enters by influx into good immediately, and mediately,
through good, into truth :(') for that is caUed good which has
its abode in the will, and thence proceeds into act ; and that is
called truth which has its seat in the memory, and is thence
made an object of the thought. All truth, also, is turned into
good, and is implanted in the love, as soon as it enters the will ;
but so long as it is in the memory, and thence in the thought,
it does not become good, nor has it life, nor is it appropriated
to the man ; for man is man by virtue of his wUl, and of his
understanding as thence exercised, and not by virtue of his
understanding in separation from his will.(')
(') That the celestial angels do not reason concerning the truths of faith, because
they have a perception of tliem in themselves, but that the spiritual angeis reason
concerning them, to ascertain whether a thing be so or not, nn. 202, 387, 597, 607, 784,
1121, 1884, (1398,) 1919, 8246, 4448, 7680, 7877, 8780, 9277, 10,786.
(") That there is au influx of the Lord into good, and through good into truth, and
not vice versa ; thus into the will, and throng that into the understanding, and not
mee versa, nn. 5482, 5649, 6027, 8685, 8701, 10,158.
(») That the will of man is the very esse of his life, and is the receptacle of tbe good
of love ; and that his understanding is his existere of life thence derived, and is tbe
receptacle of the truth and good of faith, nn. 8619, 5002, 9282. Thus that the life of
his will is the principal life of man, and that tbe life of his understanding proceeds
from it, n-i, 585, 590, 3619, 7842, 8885, 9282, 10,076, 10,109, 10,110. That those things
which are received in the will, become prinoiples of the life, and are appropiated to
man, nn. 3161, 9386, 9898. That man is man by virtue of his will, and thence by vir-
14

HEAVEN. 27  30
27. As there is such a difference between the angels of the
celestial kingdom and those of the spiritual kingdom, they do
not dwell together, nor have they any mutual intercourse.
There is only a communication between them by means of in
termediate angeUc societies, called celestial-spiritual ; through
which the celestial kingdom enters by influx into the spir-
itual.("*) It is owing to this influx, that although heaven is
divided into two kingdoms, still it forms a one. The Lord
always provides such intermediate angels, by means of whom
communication and conjunction are effected.
28. As the angels of both these kingdoms are much treated
of in the following pages, it is unnecessary to state any further
particulars here.

THAT THERE ARE THREE HEAVENS.
29, There are three heavens, which are perfectly distinct
from each other ; namely, the Inmost or Third Heaven, the
Middle or Second Heaven, and the Ultimate or First. They
follow each other in order, and are mutually related, like the
highest part of man, which is called the head, his middle part,
which is caUed the body, and his lowest part, which is the feet ;
and like the highest, the middle, and the lowest stories of a
house. The Divine Sphere which proceeds and descends from
the Lord, is also in the same order ; and hence," from its neces
sary conformity to order, heaven is disposed according to a
threefold arrangement.
30. The interiors of man, belonging to his internal and ex
ternal minds,* are also in similar order : he has an inmost, a
middle, and an ultimate. For when man was created, all the
principles of Divine Order were collated into him, so that he
was made Divine Order in form, and thence a heaven in minia-
tue of his understanding, nn. 8911, 9069, 9071, 10,076, 10,109, 10,110. That also, every
man whose will and understanding are good, is loved and esteemed by others ; while
he whose will and understanding are not good, is rejected and despised, nn. (8911.)
(10,076.) That man also continues after death such as his will is and his understand
ing thence, and that those things which are entertained by his understanding aud not
at the same time by his wUl, then vanish, because they are not in the man, nn. 906S,
9071, 9282, 9386, :0,153.
('") That there is communication and conjunction between the two heavens, by
means of angelic societies which are called celestial-spiritual, nn. 4047, 6435, 8787,
8802. Of the influx of the Lord through tho celestial kingdom into the spiritual, nn.
8969, 6366.
* Our Author frequently uses two latin words together (mens and animm) to do-
note the mind, meaning by the former the intellectual or rational mind, which is re
spectively internal, and by the latter the natural or animal mind, which is respectively
external. The distinction is common with the philosophers, and is indicated in the
Apoatolic writings by the distinct terms pneuma and psychs. This explanation should
be remembered wherever the words "internal and external minds" occur in the foi
lowing pages. — iK 15

31 — 33 HEAVEN.
ture.(*) Thus also man, with respect to his interiors, has commu
nication with the heavens, and also rises to the angeUc abodes
after death ; entering into the society of the angels of the in
most, second, or ultimate heaven, according to his reception of
divine good and truth from the Lord durmg his Ufe in the world.
31. The Divine Sphere which enters by influx from the Lord,
and is received in the third or inmost heaven, is caUed the
Divine Celestial Sphere ; whence the angels there are caUed
celesUal angels; and the Divine Sphere which enters by influx
from the Lord, and is received, in the second or midVUe heaven,
is called the Dvoine Spiritual Sphere, whence the angels there
are called spiritual angels: but the Dvovne Sphere which enteis
by influx from the Lord, and is received, in the ultimate or first
heaven, is called the Divine Naiwral Sphere. As, however, the
natural sphere of that heaven is not like the natural sphere in
which this world exists, but has the spiritual and celestial
spheres within it, that heaven is caUed spirituaiandrcelestial-
naiural; whence the angels there are caUed spiriiual-andrceles-
¦biaPnatwral angels :(^) those are styled spiriiuaUiaiwral who
receive their influx out of the middle or second heaven, which
is the spiritual heaven ; and those are styled celestialnaiwral
who receive their influx out of the third or inmost heaven,
which is the celestial heaven. The spiritual-and-celestial-natu-
ral angels dwell apart from each other, but still they consti
tute but one heaven, because they are in the same degree.
32. In every heaven there is an Internal and an Extemal ;
and those who are in the internal are caUed there internal
angels, but those who are in the extemal are called external
angels. The internal and the extemal in the heavens, and in
every heaven, are like the will-faculty, and its inteUectual fac
ulty, appertaining to man, the internal being like the will-
faculty, and the external like its inteUectual faculty. Every
species of wUl-faculty has its own inteUectual faculty, the one
not existing without the other ; the will-faculty being compara
tively Uke a flame, and its inteUectual faculty Uke the Ught
proceeding from it.
33. It is carefully to be noted, that the interiors of the angels
(') That all the principles of Divine Order are collated into man, and that man. from
creation, is Divine Order in a form, nn. 4219, 4222, 4228, 4528, 4524, 5114, (5368.)
6018, 6057, 6605, 6626, 9706, 10,156, 10,472. That, with man, his internal man is
formed after the image of heaven, and his external after the image of the world, and
that, therefore, man was called by the ancients a microcosm, or little world, nn. 4528,
6868, 6013, 6057, 9279, 9706, 10,156, 10,472. That thus man is, fi-om creation, with
respect to his interiors, a heaven in miniature, formed after the image of heaven at
large ; and that the mau who is born anew, or regenerated by the Lord, ia such also, nn.
911, 1900, 1928, 8624—8681, 3684, 8884, 4041, 4279, 4528, 4524, 4625, 6018, 9279, 9682.
(') That there are three heavens, the inmost, the middle, and the ultimate ; or th«
third, the second, and the first, nn. 684, 9594, 10,270. That goods, there, also follow
each other in a triple order, nn. 4988, 4989, 9992, 10,005, 10,017. That the good of the
inmost or third heaven is called celestial good, that of the middle or second, spiritual
good, and that ofthe ultimate or first, natural good, nn. 4279, 4286, 4988, 9992, 10.005,
10,017, 10,068.
16

HEAVEN. 34, 35'
are what determine their situation in one or other of theeo
heavens ; for they inhabit a more interior heaven in proportion
as their interiors are more open to the Lord. There exist with
every one, whether angel, spirit, or man, three degrees of the
interiors : those with whom the third degree is open, are in the
inmost heaven ; and those with whom the second degree, or
only the first, is open, are either in the middle or ultimate
heaven. The interiors are opened by the reception of divine
good and divine truth. Those who are affected with divino
truths, and admit them immediately into the Ufe, thus into the
will and thence into act, are in the inmost or third heaven, their
situation there being according to their reception of good from
the affection of truth ; those who do not admit divine truths
immediately into the life, but into the memory and from that
into the understanding, and thence wiU and do them, are in the
middle or second heaven ; but those who lead a moral life, and
believe in the Divine Being, without caring much to be in
structed, are in the ultimate or first heaven.^) Hence it may
appear, that the states of the interiors are what constitute
heaven, and that heaven is within every one, and not without
him ; as the Lord also teaches, saying, '•'The kingdom of God
cometh not with observation, neither shall they say, Lo here! or
Lo there ! for behold, the kingdom of God is within you" (Luke
XVU. 20, 21).
34. All perfection, also, increases as it advances towards the
interiors, and decreases as it descends towards the exteriors ;
because interior things are nearer to the Divine Nature, and in
themselves more pure ; but exterior things are further removed
from the Divine Nature, and in themselves more gross. (*) An
gelic perfection consists in intelligence, wisdom, love, and every
good, and thence in happiness, but not in happiness without the
tormer ; for, without those graces, happiness is external and not
internal. As, in the angels of the inmost heaven, the interiors
are open in the third degree, their perfection immensely sur
passes that of the angels in the middle heaven, whose interiors
are open in the second degree : and the perfection of the angels
of the middle heaven exceeds that of the angels of the ultimate
heaven in a similar manner.
35. The difference between them being so great, an angel of
one heaven cannot intrude among the angels of another heaven ;
(') That there are as many degrees of life in man as there are heavens, and that they
are opened after death according to his life, nn. 3747, 9594. That heaven is in man,
n. 8884. Hence, that whoever re reives heaven in himself in the world, comes into
heaven after death, n. 10,717.
{*) That interior things are more perfect, because nearer to the Divine Being, nn.
8405, 5146, 5147. That there are thousands and thousands of things in the internal,
which in the external appear as one general thing, n. 5707. That so far as any one i?
9levatod from external things towards interior things, so far he comes into light, and
thus into intelligence ; and that such elevation is like passing out of a mist into a clear
ttmosphere nn. 4598. 6188, 6818.
2 17

36  37 HEAVEN.
that is, no one can ascend from an inferior heaven, nor descend
from a superior one. Whoever ascends from an inferior to a
superior heaven, is seized with an anxiety amounting to anguish ;
nor can he see those who dwell there, stiU less can he converse
with them ; and whoever descends from a superior to an inferior
heaven is deprived of his wisdom, stammers in his speech, and
is fiUed with despair. There were certain angels of the ultimate
heaven who had not yet learned that heaven has its seat in the
interiors of the angels, beUeving that they should come into
superior heavenly happiness, could they but enter a heaven
inhabited by angels by whom such happiness is enjoyed. They
were also permitted : but when they came there, though they
looked about for the angels, and there was a great multitude
present, they could see no one : for the interiors of the strangers
were not opened in the same degree as the interiors of the
angels who dwelt there, consequently, neither was their sight.
Soon afterwards they were seized with anguish of heart, to such
a degree, that they scarcely knew whether they were alive or
not : wherefore they speedily betook themselves away to the
heaven from which they came, rejoicing on their arrival amongst
their own companions, and promising that they would never
more covet any higher enjoyments than such as were in agree
ment with their life. I have also seen some angels let down out
of a superior into an inferior heaven ; who were deprived of
their wisdom to such a degree, that they did not know of what
quality their own heaven was. But this does not happen, when
the Lord, as is frequently the case, elevates any angels from an
inferior to a superior heaven that they may see its glory ; for
they then are previously prepared, and are surrounded by inter
mediate angels, by means of whom'communication is effected.
It is evident from these facts, that the three heavens are per
fectly distinct from each other.
36. All, however, who reside in the same heaven can hold
intercourse with each other ; only the enjoyments of their inter
course depend upon the aflSnity between the kinds of good in
which they are principled. But this will be treated of in the
following sections.
37. But though the three heavens are so distinct that the
angels of one heaven cannot have intercourse with those of
another, yet the Lord conjoins them all into one by immediate
and mediate influx ; by immediate influx from himself into all
the heavens, and by mediate influx from one heaven into
another .(^) The result of this is, that the three heavens form a
(•) That the influx pooeedtng from the Lord is both immediate from Himself, and
mediate through one heaven into another ; and that the infiux from the Lord with
man takes place into his interiors in a similar manner, nn. 6063, 6807, 6472, 9682 9688.
Of the immediate influx, of the Divine Sphere proceeding from the Lord, nnl 6058'
6474^6478, 8717, 8728. Of tbe mediate influx through the spiritual world into tho
natural world, :m 6982, 6985, 6996.
18

HEAVEN. 37. 38

united whole, and are all kept in connection, from the First
Cause to ultimate effects, so that nothing which is not in such
connection can be found : for whatever is not connected witn
the First Cause by intermediate links, cannot subsist, but is
dissipated and falls to nothing.(^
38. He who does not know the regulations of divine order
with respect to degrees cannot comprehend in what manner the
heavens are distinct from each other, nor even what is meant by
the internal and external man. Most persons in the world have
no other idea of things interior and exterior, or superior and
inferior, than as of something continuous, or cohering by con
tinuity, from a purer state to a grosser ; whereas things interior
and exterior are not continuous with respect to each other, but
discrete.* Degrees are of two kinds, there being continuous
degrees and degrees not continuous. Continuous degrees are
like the degrees of light, decreasing as it recedes from flame,
which is its source, till it is lost in obscurity ; or like the degrees
of visual clearness, decreasing as the sight passes from the
objects in the Ught to those in the shade ; or like the degrees of
the purity of the atmosphere from its base to its summit : these
degrees being determined by the respective distances. But
degrees that are not continuous, but discrete, differ from each
other like what is prior and what is posterior, like cause and
eflect, and like that which produces and that which is produced.
Whoever investigates this subject will find, that in all the objects
of creation, both general and particular, there are such degrees
of production and composition, and that from one thing pro
ceeds another, and from that a third, and so on. He that has
not acquired a clear apprehension of these degrees, cannot be
acquainted with the difference between the various heavens, and
between the interior and exterior faculties of man ; nor can he
be acquainted with the difference between the spiritual world
and the natural, nor between the spirit of man and his body ;
nor, consequently, can he understand what correspondences and
representations are, and their origin ; nor what is the nature of
Influx. Sensual men cannot comprehend these distinctions, for
they suppose increase and decrease, even with respect to these
degrees, to be continuous ; on which account they can form no
other conception of what is spiritual, than as something- more
purely natural. Thus they stand, as it were, without the gate,
far remote from all that constitutes intelligence.(')
* Discrete is a philosophical term signifying separate, and is applied to two or mora
things that do not run into one another, but, though contiguous, have each their dis
tinct boundary. — JJf,
(•) That all things exist from things prior to themselves, thus from a First Causa :
and that they subsist in like manner, because subsistence is perpetuiil exiatence; and
that therefore nothing unconnected is to be found, nn. 3626, 3627, 3628, 3648, 4528,
4524, 6040, 6056.
(') That things interior and exterior are not continuous, but distinct and discrete
according to degrees ; and that every degree is terminated, nu. 8691, 5145, 5114, 8608t
19

9  41 HEAVEN.
39. In the last place, a certain arcanum may be mentioned
respecting the angels of the three heavens, which never before
entered the mind of any one, because no riian has hitherto un
derstood the doctrine of degrees. There is in every angel, and
also in every man, an inmost and supreme degree, or a certain
inmost and supreme region of the soul, and faculty of reception,
into which the Divine Sphere of the Lord first or proximately
flows, and from which it regulates the other interior receptive
faculties, which foUow in succession according to the degrees of
order. This inmost or supreme region of the soul may be called
the Lord's entrance to angels and men, and his most immediate
dwelling-place in them. It is owing to his having this inmost
or supreme abode for the Lord that a man is a man, and is dis
tinguished from the brute animals, which do not possess it. _ It
is by virtue of this, that man, differently from animals, with
respect to all the interiors, or the faculties belonging to his
internal and external minds, is capable of being elevated by the
Lord to himself, of believing in him, of being affected with love
to him, and thus of seeing him ; and is capable of receiving
intelligence and wisdom, and of conversing in a rational manner :
and it is also by virtue of this, that man lives to eternity. But
the arrangements and provisions that are made by the Lord in
this inmost region, do not come manifestly to the perception of
any angel, because they are above his sphere of thought, and
transcend his wisdom.
40. These particulars are such as are common to all the three
aeavens ; but, in what foUows, each heaven will be treated of
specifically.

THAT THE HEAVENS CONSIST OP ENUMERABLE SOCIETIES.
41. The angels of each heaven do not dwell all together in
one place, but are divided into larger and smaller societies, ac
cording to the differences of the good of love and faith in which
they are grounded ; those who are grounded in similar good
forming one society. There is an infinite variety of kinds of
good in the heavens ; and every angel is such in quality as is
the good belonging to him.(')
10,099. That one thing is formed from another, and that the things thus formed are
-not purer and grosser by continuity, -^n. 6326, 6465. That whoever does not perceive
tbe distinction between things interior and exterior, according to degrees, can form no
conception of the internal and external man, nor of the interior and exterior heavons,
nn. 5146, 6465, 10,099, 10,181.
(') That variety is infinite, aud that no one thing is ever the same aa another, nn.
7286, 9002. That there is also an infinite variety in the heavens, nn. 684, 690, 8744,
6598, 7236. That the varieties in tlie heavens, which are infinite, are varieties ofgood,
on. 3744, 4005, 7236, 7883, 7836 9002. That those varieties exist by means of the mul-
tirlioity of truths, from which every one acquires good, nn. 8470, 8804, 4149, 8917,
¦ 20

HEAVEN. 42 — 46
42. The angelic societies in the heavens are also at a distance
from each other, in proportion to the general and specific differ
ences of their species of good. For there is no other origin of
distances, in the spiritual world, than the difference of the state
of the interiors, thus, in the heavens, the difference of the states
of love. Those who differ much in this respect, are at a great
distance from each other, and those who differ little, are at a
little distance ; but those whose states of love are similar dwell
together.(*) 43. All the angels in one society are distinctly arranged
among themselves in a similar manner. Those who are more
perfect, that is, who excel in good, and consequently in love,
wisdom, and intelligence, are stationed in the middle ; and those
who excel less are located round about them, being more distant
by degrees in proportion as they diminish in perfection. In
this respect they may be compared to light, which decreases as
it recedes from its centre to the circumference : those who are
in the middle are, also, in the greatest light, but those towards
the circumference are in less and less.
44. The angels who are of a similar quality come into each
other's society as it were spontaneously ; for when they are in
company with such as are like themselves, they feel as if they
were amongst their own relations, and in their own home ; but
when they are in company with others, they feel as among
strangers, and abroad. When they are amongst those that are
like themselves, they also feel at liberty, and thence in the full
enjoyment of their Ufe.
45. Hence it is evident, that good is what connects all the
angels in the heavens together in society, and that they are dis
tinctly located according to its quality. Tet it is not the angels
who thus connect themselves together in society, but the Lord,
from whom all good proceeds: He leads them, conjoins them,
distinctly arranges them, and preserves them in a state of lib
erty, in proportion as they are grounded in good ; thus He pre
serves every one in the life of his own love, his own faith, his
own intelligence and wisdom, and consequently in happiness.(')
46. All the angels who are grounded in similar good, also

7286. That hence aU the societies in heaven, and all the angels in every society, aro
distinct from each other, nn. 690, 8241, 3519, 8804, 8986, 4067, 4149, 4268, 7286, 7838,
7836. B'-t that, nevertheless, they all act in unity by means of love from the Lord,
nn. 457, 3986.
(') That all the societies of heaven have a flxed situation, according to the differencea
of their state of life, thus according to their differences of love and faith, nn. 1274, 3638,
8639. Some wonderful particulars in the other life, or in the spiritual world, respect
ing distance, situation, piaoe, space, and time, nn. 1278 — 1277.
(') That all liberty is of love or affection, beoaase what a man loves, that he does
freely, nn. 2870, 3158, 8987, 8990, 9585, 9691. That aa liberty is what is of the love, it
consequently is the life of every one, and his delight, n. 2873. That nothing appears
to a man aa his own, but what is of his liberty, n. 2880. That the very essence of lib
erty is lo be led by the Lord, because this is to be led by the love of good and tr ilh,
tm. 892, 905, 2872, 2886, 2890, 2891, 2892, 9586—9591. 21

47 48 HEAVEN.
know each other, though they never met before, as well as men
in the world know their kindred, relations, and friends : the
reason of which is, because in the other life there are no other
relationships, affinities, and friendships, than such as are spir
itual, thus such as are the result of love and faith.(^) This it
has been frequently granted me to see, when I have been in the
spirit, and thus withdrawn from the body, and in company with
angels. At such times, I have seen some who appeared to have
been known to me from infancy; whilst others seemed not
known to me at all : those whom I appeared to know, were
such as were in a state similar to that of my spirit ; but_ those
whom I did not know, were such whose state was dissimilar.
47. AU the angels who form one society, have a common
likeness of countenance, but with a difference in particular.
An idea may, in some measure, be formed respecting such
general likenesses with particular variations, from similar caoes
existing in the world. Thus it is well known that every race
of people has some common likeness in the face and eyes, by
which it is recognized, and is distinguished from other races ;
which is yet more the case in particular families : but this takes
place in much greater perfection iu the heavens, because there,
all the interior affections appear and shine forth from the face.
which is there the extemal and representative form of those
affections ; for to have any other face than such as is proper to
the affections of its possessor, is not possible in heaven. It has
also been shown me, in what manner the general resemblance
is particularly varied in the individuals composing 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 with the angels who dwell in one society. These varia
tions continued a long time ; and I observed that the same gen
eral countenance continued as the plane or groundwork of the
rest, and that these were only derivations and propagations pro
ceeding from it. In the same manner, by means of this face,
the afiections of a whole society, according to which the faces
of all its inmates are varied, were shown me : for, as observed
nbove, the faces of angels are the forms of their interiors, thus
of the affections which belong to their love and faith.
48. It is from this cause that an angel who excels in wisdom
can immediately see what is the quality of another by his face ;
for no one there can disguise his interiors by his countenance,
and put on an appearance which does not belong to him ; and
it is quite impossible to utter falsehood, and to deceive by craft
and hypocrisy. It, indeed, sometimes happens that hypocrites
insinuate themselves into angelic societies, having learned how
(') That all proximities, relationships, affinitiea loid as it were, consanguinities, in
heaven, are derived from good, and are according to its 8green"jnts and differences.
U 1. 685, 917, 1394, 2789, 8612, 3815, 4121. ^
22

HEAVEN. 49, 50
to conceal their interiors, and so to fashion their exteriors as tu
appear in the form of the good in which the members of the
society are grounded, and thus to feign themselves angels of
Ught : but they cannot long abide there ; for they soon begin to
feel interior anguish, are tormented, tum black in the face, and
are deprived, as it were, of life ; experiencing these alterations,
from the opposite nature of the life which there enters b,y influx,
and operates upon them : wherefore they quickly cast them
selves down into the hell inhabited by spirits Uke themselves,
and have no wish to ascend any more. These are such as are
signified by the man who was found amongst the guests, at the
marriage-supper, not clothed with a wedding garment, and who
was cast into outer darkness (Matt. xxii. 11, &c.).
49. All the societies of heaven communicate with each other,
though not by open intercourse' ; for few go out of their own
society into another, because to go out of their society is like
going out of themselves, or out of their own life, and passing
into another which does not so well agree with them ; but they
all communicate by an extension of the sphere which proceeds
from the life of each. The sphere of the life is a sphere of the
affections which belong to their love and faith. This sphere
diffuses itself far and wide into the surrounding societies, and
the more so, in proportion as the affections are more interior
and perfect.(') The angels enjoy inteUigence and wisdom in
proportion to the extent of this diffusion : and those who dwell
in the inmost heaven, and in the central parts of it, have a dif
fusion of sphere that pervades the whole of heaven. Thus is
produced a communication of all the societies of heaven with
every individual angel, and of every individual angel with the
whole.(*) But this diffusion will be more fully treated of, in
the Section concerning the heavenly form, according to which
the angelic societies are arranged ; and likewise in the Section
that treats of the wisdom and intelligence of the angels ; for all
the difi'usions of the affections and thoughts proceed according
to that form.
50. It was observed above, that there are larger and smaller
societies in the heavens ; the larger consist of myriads of angels,
the smaller of several thousands, and the smallest of some hun
dreds. There are also some angels who dwell alone, as by
houses and famiUes ; but though these live thus dispersed, yet
they are arranged in a similar manner with those who dwell in

(') That a spiritual sphere, which is the sphere of their life, flows out of every man,
spirit, and angel, and surrounds them, nn. 4464, 5179, 7454, 8630. That it flows from
the life of their affection and thought, nn. 2489, 4464, 6206. That those spheres ex
tend themselves far into the angelic societies, in proportion to the quality and quantity
of their good, nn. 6608, 8068, 8794, 8797.
(•) That a communication of the goods of all prevails in heaven, because heavenly
lova communicates every thing that is its own to others, nn. 549, 550, 1390, 1391, ISiti
10,130, 10,723.
23

51^ 52 HEAVEN.
societies ; that is, the wiser among them are in the middle, and
the more simple in the boundaries. These are more immedi
ately under the divine auspices of the Lord, and are the best of
the angels.

THAT EVERY SOCIETY IS A HEAVEN ON A SMALLER SCALE,
AND E^'ERY ANGEL IS A HEAVEN IN MINIATURE.
51. The reason that every society is a heaven on a smaUer
scale, and every angel is a heaven in miniature,, is, because the
good of love and faith is what constitutes heaven ; and that good
exists in every society of heaven, and in every angel of such
society. It matters not that this good is everywhere different
and various ; still it is the good of heaven ; the only difference
is, that heaven is of one quality in one place, and of another in
another. It is therefore said, when a person is elevated into
any heavenly society, that he is gone to heaven ; and of its in
habitants, that they are in heaven, and every one in his own
heaven. This is known to all in the other life ; wherefore those
who stand without or below heaven, and view the abodes of the
angelic assemblies from a distant situation, say that heaven is
there, or there. This may be compared to the lords, officers,
and attendants, in a royal palace or court ; who, although they
dwell by themselves in separate apartments or chambers, one
above and another below, are still all in one palace or court,
ready to serve the king in their several capacities. This shows
what is meant by the Lord's words, "In my Father-'s house a/re'
many mansions" (John xiv. 2) ; and what is meant by the habi
tations of hea/ven, and the heaven of heavens, in the prophets.
52. That every society is a heaven on a smaller scale, may
also appear from this circumstance, that the heavenly form is
the same in each society as it is in the whole heaven ; for in the
whole heaven, those angels who excel the rest dwell in the mid
dle, and around them even to the boundaries, decreasing in
order, are those who excel less, as is stated in the preceding
Section, n. 43. It may also appear from this circumstance, that
the Lord guides all in the whole heaven as if they were one
angel ; and likewise those in each society ; on which account
an entire angelic society sometimes appears as one object in
the form of an angel ; which sight has been granted me' by the
Lord to behold. When, also, the Lord appears in the midst of
the angels, he does not appear surrounded by a multitude, but
as One Being in an angeUc form ; which is the reason that the
Lord, in the Word, is caLed an angel; as is also an entire so
ciety; for Michael, Gabriel, and Raphael, are nothing but an-
"24

HEAVEN. 63—55
gelic societies, which are so named from t'^e functions they dis-
charge.(^) 53. As an entire society is a heaven on a smaller scale, so
also is an angel a heaven in miniature ; because heaven is not
without an angel, but within him. For his interiors, which be
long to his mind, are arranged into the form of heaven, and
thus are adapted to the reception of all the elements of heaven
that exist without him ; and he also does receive them accord
ing to the quality of the good which is in him from the Lord.
Hence an angel, also, is a heaven.
54. It can by no means be said that heaven is without any one,
but that it is within him ; for every angel receives the heaven
that is without him according to the heaven that is within him.
This shows how they are deceived, who imagine, that to go to
heaven is only to .be taken up amongst the angels, let the
quality of the individual with respect to his interior life be
what it may ; and thus that an abode in heaven may be con
ferred on any one by an immediate act of grace ;(^) when, never
theless, unless heaven be within a person, nothing of the heaven
that is without him can enter into him, and be received. Many
spirits entertain the above opinion, and, on account of such be
ing their belief, some have been taken up into heaven; but
when they came there, their interior life being contrary to that
in which the angels were grounded, they began to grow blind as
to their .intellectual faculties till they became Uke idiots, and to
feel torture as to their will-faculties till they behaved like mad
men. In short, those who get into heaven after having lived ill,
gasp for breath, and writhe about like fishes taken out of the
water into the air, or like animals in the ether of an exhausted
receiver, after the air has been extracted. Hence it may be
evident, that heaven is within a person, and not Without him.(')
55. As all receive the heaven which is without them, accord
ing to the nature of the heaven which is within them, they of
course receive the Lord in the same manner, because the Divine
Sphere of the Lord is what constitutes heaven. Hence when
the Lord manifests Himself as present in any society, He ap
pears there according to the quality of the good in which the
Bociety is grounded, thus not the same in one society as in an
other ; not that there is any variableness in Him, but the dis-
(') That the Lord is called an angel in the Word, nn. 6280, 6831, 8192, 9303. That,
an entire angelic society is called an angel, and that Michael and Raphael are angelio
societies so named from their functions, n. 8192. That tbe societies of heaven, and
the angels, have not any name, but that they are known from the quality of their
good, and from an idea respecting it, nn. 1705, 1754. '
(') That heaven is not granted from immediate mercy, but according to the life, and
that every principle of life by means of which man is led to heaven by the Lord, is
from mercy, and is what is meant by it, nn. 5057, 10,659. That if heaven were granted
from immediate mercy, it would be granted to all, n. 2401. Of certain evil spirits that
were cast down from heaven, who imagined that heaven was granted to every one
from iinmediate mercy, n 4236.
(') That heaven is in man, n. 3884.

56, 57 HEAVEN.
similitude is in the angels, who view Him from their own good,
and according to it. The angels are also affected at the siglit oi
the Lord, according to the quality of their love : those who love
Him most interiorly, are most interiorly affected, and those
who love Him less are less affected ; but the evil spirits, who
are out of heaven, are tormented at His presence. When the
Lord appears in any society. He appears there as an angel ; but
He is distinguished from the others by the Divinity which
ehines through Him.
56. Heaven also exists wherever the Lord is acknowledged,
believed in, and loved : and the various modes of worshipping
Him, proceeding from that variety of good in different societies,
are not injurious, but advantageous ; for the perfection of heaven
is the result of that variety. That the perfection of heaven is
the result of that variety, can hardly be intelligibly explained,
without the assistance of the forms of expression in use in the
learned world, and unless it be thereby shown how one whole,
to be perfect, is formed of various parts. Every whole is com
posed of various parts ; for a whole which is not composed of
various parts, is not any thing, having no form, and consequently
no quality ; but when a whole is composed of various parts, and
these are arranged in a perfect form, in which each part adjoins
itself to the others in harmonious accordance and regular series,
the quality that results is that of perfection. Now heaven is
one whole, composed of various parts arranged in the raost per
fect form ; for the heavenly form is the most perfect of all forms.
That all perfection results from such harmonious variety, is evi
dent from all the beauty, pleasantness, and agreeableness, which
affect both the senses and the mind : for these qualities exist
and proceed from no other source, than the concert and harmony
of various concordant and consentient parts, arranged either in
coexistent or in successive order, and do not result from any
single thing without more. Hence the proverb, that variety is
charming ; and it is known that its charms depend upon its
quality. From these considerations it may be seen, how per
fection results from variety, even in heaven ; for the objects of
the spiritual world may be seen, as in a mirror, from those of
the natural.(*)
67. The same assertion may be made respecting the church
as respecting heaven ; for the church is the Lord's heaven on
earth. This has many branches ; and yet each is called the
church, and also is the church, so far as the good of love and
faith reigns in it : and here, also, the Lord makes one whole out
of various parts, thus one church out of many.(=) The same
(*) That every whole results from the harmony aud agreement of various parts, and
that otherwise it has no quality, n. 457. That hence the universal heaven is one, n.
457. Because all therein regard one end, which is the Lord, n. 9828.
(') That if good wero the characteristic and essential of the church, and not truth
without good, tho church would bo one, nn. 1285, 1316, 2982, 8267, 3445, 3451, •}45a
26

HEAVEN, 67, 58
may also be said of each member of the church in particular, as
of the church in general, namely, that the church is within tbe
man, and not without him, and that every man, in whom the
Lord is present in the good of love and faith, is a church.(^)
The same, too, may be said respecting a man in whom the
church is, as respecting an angel in whom heaven is, namely,
that he is a church in miniature, as the angel is a heaven in
miniature : and further, that a man in whom the church is, is a
heaven, equally with an angel : for man was created to go to
heaven and become an angel ; wherefore he who receives good
from the Lord is a man-angel.(') It may be expedient to
mention what is common both to men and angels, and what,
compared with angels, is peculiar to man. It is common both
to man and angels, to have their interiors formed after the image
of heaven ; and also, to become images of heaven in proportion
as they are grounded in the good of love and faith : and it is
peffuliar to man compa/red with the angels, to have his exteriors
formed after the image of the world, and, so far as he is ground
ed in good, to have his worldly part rendered subordinate to
his heavenly part, so as to serve it ;(*) and then to have the
Lord present with him in both, as in his heaven ; for the Lord
is in His own divine order everywhere, God being order itself (^)
58. It may lastly be stated, that whoever has heaven in him
self, not only enjoys it in his greatest or most general parts and
faculties, but also in his least or individual ones ; for the least
things in him present an image of the greatest. The reason of
this is, because every one is his own love, and is of such a qual
ity as his reigning love is : for whatever reigns, flows into and
arranges the most minute particulars, and induces everywhere
the likeness of itself ('") The reigning love in the heavens is love
That all the churches, also, make one church in the sight of the Lord from good, nn.
7396, 9276.
C) That the oburoh is in man and not without him, and that the church at large
consists of men in whom the church is, n. 8884.
(') That the man in whom the church is, is a heaven in miniature after tbe image
of heaven at large, because the interiors which are of his mind are arranged into the
form of heaven, and thus are adapted to the reception of all things of heaven, nn. 911,
1900, 1928, 8624^8881, 3684, 8884, 4041, 4279, 4528, 4524, 4625, 6018, 6057, 9279, 9632.
(') That man has an internal and an extemal, and that his internal is formed from
creation after the image of heaven, and his external after the image of the world, and
that therefore man was called by the ancients a microcosm, nn. 4528, 4524, 5868, 6018,
6057, 9279, 9706, 10,156, 10,472. That therefore man was so created, that the world
with him might serve hea%'en ; as it also does with the good ; but that with the evil
the case is inverted, and heaven serves the world ; nn. 9283, 9278.
(") Tiat the Lord is Order, because Divine Good and Truth, which proceed from
the Loi 1, constitute Order, nn. 1728, 1919, (2201,) 2258, (5110,) 5703, 8988, 10,330,
10,619. That divine truths' are the laws of order, nn. 2247, 7995. That so far as a
man lives according to order, thus so far as he lives in good according to divine truths,
60 far ho is a man, and heaven and the church are in him, nn 4839, 6605, (8067.)
(") That the governing or ruling love with every one resides in all and each of the
things belonging to his life, thus in all and each ofthe things belonging to his thought
and will, nn. 6159, 7648, 8067, 8853. That man is of such a quality iis the governing
principle of his life is, nn. (918,) 1040, 1568, 1571, 8.570, 6571, 6934, 6988, 3858, 8857,
10,076, 10,109, 10,110, 10,284. That love and faith, when they govern, are in the minu
test particulars of a man's life, though he does not know it, nn. 8854 3864, 8865.
27

S9, eo HEAVEK
to the Lord, becai.se the Lord is there lovjd above aU things :
hence the Lord is there the AU in all. He enters by influx into
aU the angels, both coUectively and individuaUy, arranges them,
and induces on them the likeness of Himself, constituting heaven
by His presence. From this cause it is, that an angel is a
heaven in miniature, a society is a heaven on a larger scale, and
all the societies together are heaven on the largest; that the
Divine Sphere of the Lord constitutes heaven, and is the All in
all, may be seen above, n. 7 — 12.

THAT THE WHOLE HEAVEN, VIEWED COLLECTIVELY, IS IN FORM
AS ONE MAN.
59. That heaven, viewed coUectively, is in form as one man,
is an arcanum which is not yet known in the world : but it is
well known in the heavens ; for the knowledge of this arcanum,
with the particular and most particular circumstances relating
to it, is the chief article of the intelligence of the angels ; since
many other things depend upon it, which, without a knowledge
of this as their common centre, could not possibly enter distinctly
and clearly into their ideas. As they know that all the heavens,
together with their societies, are in form as one man, they also
call heaven the Geand and DivmE Man.(^) They call it divine,
because the Divine Sphere of the Lord constitutes heaven, as
shown above, n. 7 — 12.
60. They who have not a just idea respecting such subjects',
cannot conceive that things spiritual and celestial can be ar
ranged and conjoined into that form and image. They imagine
that the earthly and material elements which compose the ulti
mate of man, are what make him such, and that he would not be
a man without them : But be it known to such, that a man is
not a man by virtue of having those elementary particles at
tached to him, but by virtue of his being endowed with a capa
city to understand what is true and will what is good. These are
spiritual and celestial things ; and these are what constitute him
a man. It is also generally known, that the quality of every
one, as a man, is such as is that of his understanding and will ;
and it might be known, further, that his earthly body is formed
for the service, in the world, of those faculties, and to perform
uses in conformity with their behests in the ultimate sphere of
nature. On this account, also, the body has no activity of it
self, but is made to act in passive compliance with the pleasure
ofthe understanding and wiU ; and this so absolutely, that what-
(') That heaven, in the whole complex, appears ii. form like a man, and that it i»
thence called the Grand or Greatest Man, nn. 2996, 2998, 8624—8649, 3741—8746,
4625.

heaven. 61 — 64
ever the mau thinks, he utters with the tongue and lips, and
whatever he pleases to do, he executes by the body and mem
bers, so that the understanding and will are the agent, and the
body, of itself, not at all so. Hence it is evident, that the powers
belonging to his understanding and will are what make the
man ; and that their form is like that of the body, because they
act upon the most minute and individual parts and fibres ofthe
body, as what is internal on what is external. Man, therefore, by
virtue of those faculties, is called an internal and spiritual man.
Such a man, in his greatest and most perfect form, is heaven.
61. Such is the idea which the angels entertain concerning
man ; wherefore they pay no attention whatever to the things
which man does with tne body, but to the will from which the
body acts. This they call the man himself; and the under-
standir^ also, so far as it acts in unity with the will.(^)
62. The angels do not, indeed, see all heaven, collectively, in
such a form, for the whole of heaven is too vast to be grasped
by the sight of any angel ; but they occasionally see distant so
cieties, consisting of many thousands of angels, as one object in
such a form ; and from a society, as a part, they form their con
clusion respecting the whole, which is heaven. For in a most
perfect form, wholes are as their parts, and parts as their wholes ;
the only difference being like that between similar things of
greater and less magnitude. Hence the angels say, that the
whole heaven is such in the sight ofthe Lord, as a single society
is when seen by them ; because the Divine Being, from his in
most and supreme residence, sees all together.
63. Such being the form of heaven, it also is governed by the
Lord as one man, and thus as one whole. For it is well known,
although man consists of an innumerable variety of things, both
in the whole and in part ; consisting, in the whole, of members,
organs, and viscera, and in part, of series of fibres, nerves, and
blood-vessels ; thus of members within members, and of parts
within parts ; that nevertheless, when he acts, he acts as one
man. Such also is heaven, under the govemment and guidance
of the Lord.
64. The reason that so many various things in man are as
one, is, because there is nothing in him which does not con
tribute its share to the common good, and perform its proper
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 constitute the whole: wherefore they provide for each
other's necessities, have respect to each other's state, and are
(') That the will of man is the very esse of his life, and that the understanding is
,the eniatere of his life thence derived, nn. 3619, 5002, 9282. That the life ofthe will
is tlie principal life of man, and that the life of the understanding proceeds from it,
nn. 585, 590, 8619, 7342, 8885, 9282, 10,076, 10,109, 10,110. That man is man by virtue
of his will, aud thence by virtue of his understanding, nn. 8911, 9069, 9071, 10,076,
10,109,10,110. 29

64, 65 heaven.
combined in such a form, that they aU, both generally and indi
vidually, act with reference to the whole and its good. _ Thus il
is that they act as a one. It is in this manner that societies are
connected together in the heavens. The inhabitants^ are there
combined into such a form according to their capacity of per
forming uses ; and they who contribute nothing to the good of
the community, are cast out, as being foreign to the nature of
heaven. To perform uses consists in cherishing good-will to
others for the sake of the common good ; but not to perform
uses consists in cherishing good-will to others, not for the sake
of the common good, but for that of self. These are the charac
ters who love themselves above all things ; but the former are
those who love the Lord above aU things. It is thus that the in
habitants of heaven are as a one, and that they are so, not from
themselves, but from the Lord : for they regard Him as the One
Only Being from whom all good proceeds, and his kingdom as
the community whose good is to be sought. This is meant by
the Lord's words, "Seek ye first the kingdom cf God, and his
righteousness, and all these things shall be added unto youP —
(Matt. vi. 33.) To seek his righteousness means, his good.O
They who, in the world, love the good of their country more
than their own, and that of their neighbor as their own, are
those who, in the other life, love and seek the kingdom of God ;
for there the kingdom of God is in the place of their country ;
and they who love to do good to others, not for their own sake,
but out of regard to good itself, are those who love their neigh
bor ; for there, good is their neighbor.('') All who are of such a
character have a place in the Grand Man, that is, in heaven.
65. Since heaven, as a whole, resembles one man, and is, also,
a Divine-spiritual man in the greatest form, even with respect
to shape, it necessarily has the same distinctions, as to members
and parts, as man has, bearing.similar names. The angels, also,
know in what member this or the other society is situated ;
which they express by saying, that this society is in the mem
ber, or in some province, of the head — that, in the member, or
in some province, of the breast — ^that other, in the member, or
in some province, of the loins ; and so with respect to others.
In general, the supreme or third heaven composes the head, as
far as the neck ; the middle or second heaven composes the breast
or body, to the loins and knees ; and the ultimate or first heaven
composes the legs and feet down to the soles ; as also, the arma
down to the fingers ; for the arms and hands are parts of the ul ¦
(') That justice, in the Word, is predicated of good, aud Judgment of truth ; and
neuce to do justice and judgment is to do what is good and true, nn. 2285, 9857.
(*) That, in the supreme sense, the Lord is our neighbor ; and hence that to lov«
the Lord is to love that which is from Him, because in all which is from Him He is ;
thus it is to love what is good and true, nn. 2425, 3419, 6706, 6711, 6819, 6828, 8128
Hence, that ill good which is from the Lord is the neighbor, and that to -will and ti
do that good is to love our neighbor, nn. 5026, 10,386,
30

heaven. 66 — 68
timatfcs of man, though placed at the sides. Hence, again, it is
evident why there are three heavens.
66, The spirits who are beneath heaven are exceedingly aston
ished, when they hear and see, that heaven is below as well as
above : because they entertain the same belief and opinion as
men do in the world, supposing heaven to be nowhere but over
head. For they are not aware that the situation of the heavena
is Uke that of the members, organs, and viscera, in man, some
of which are above and others beneath; and like the situation
of the parts in every member, organ, and viscus, some of which
are within and some without. Thus their ideas, on the subject
of heaven, are all confusion.
67. These particulars are stated respecting heaven, as the
Grand Man, because, without a knowledge of these facts, what
further remains to be stated respecting heaven cannot possibly
be comprehended. Neither can any distinct idea be conceived
of the Form of Heaven, of the Conjunction of the Lord with
Heaven, of the Conjunction of Heaven with Man, nor of the In
flux of the Spiritual World into the Natural ; and none what
ever respecting Correspondence ; of which subjects, in their
order, we are to proceed to treat. To throw light upon them,
therefore, the above is premised.

THAT EVERY SOCIETY IN THE HEAVENS IS IN FORM AS ONE
MAN.
68. That every society of heaven is likewise as one man, and
also has the form of a man, it has been occasionally granted me
to see. There was a certain society, into which many spirits
had insinuated themselves, who knew how to feign themselves
to be angels of light, being hypocrites. When these were being
separated from the angels, I saw that the whole society at first
appeared as one indistinct mass ; afterwards, by degrees, but still
indistinctly, in the human form ; and at last, distinctly, as a
man. They who were in that man, and composed him, were
those that were grounded in the good proper to that society ;
but the others, who were not in that man, and did not compose
him, were hypocrites. These were rejected, and the others re
tained. Thus a separation was effected. Hypocrites are such
as talk well, and also act well, but who, in whatever they say or
do, have respect to themselves. They talk like angels about the
Lord, about heaven, about love, and about the heavenly life :
and they also act weU, so as to appear to be such as their dis
course would imply : but their thoughts are different : they be
lieve nothing of what they say, and do not cherish good-will to
any but themselves. When they do good, it is only for the sake
31

69 — 72 HEAVEN.
of themselves ; and if tliey also do good for the sake of others,
it is that they may have the reputation of it; and thus, still, for
the sake of themselves.
69. That a whole angelic society, when the Lord exhibits
himself as present, appears as one object in a human form, it
has also been granted me to see. There appeared on high, to
wards the east, something like a cloud, inclining from white to
red, and encompassed with little stars. It was descending ; and
as it descended, it became, by degrees, more clear, and af length
was seen in a form perfectly human. The little stars surround
ing the cloud were angels, who had that appearance in conse
quence of the light proceeding from the Lord.
70. It is. to be observed, that although all who reside in one
heavenly society, when seen together, appear as one object, hav
ing the likeness of a man, still one society does not compose
exactly such a man as another does. They differ from each other
like the faces of different persons of the same family. The cause
of this is that mentioned above (n. 47) ; namely, that they vary
as to form according to the varieties of good in which they are
grounded, and by which their forms are determined. The so
cieties which appear in the most perfect and beautiful human
form, are those that compose the inmost or highest heaven, and
which occupy its central region.
71. It is worthy of mention, that in proportion as the mem
bers of any heavenly society are more numerous, all acting as a
one, the more perfect is the human form of that society ; for
variety, arranged in a heavenly form, produces perfection (as
shown above, n. 66) : and it is numbers that produce va
riety. Every society of heaven, also, increases in number
daily ; and as it does so, it also increases in perfection : the con
sequence of which is, that not only is that society rendered more
perfect, but, also, heaven at large ; for heaven at large is com
posed of its various societies. Since heaven advances in perfec
tion as its inhabitants increase in multitude, it is evident how
much they are mistaken who imagine, that heaven will be shut
when full ; whereas the contrary is the truth, namely, that ii
wiU never be shut, and that the greater its fulness the greater
its perfection. There is nothing, therefore, which the angels
more earnestly desire, than to receive additional angels, as new
guests, among them.
72. The reason that every society, on being viewed together,
appears as one object in the shape of a man, is, because heaven
at large has that shape (as shown in the preceding section) ; and
in a form that is most perfect, such as that of heaven, the parts
bear the Ukeness of the whole, and the smaUer objects that of
the greatest. The smaller objects and parts of heaven, are the
societies of which it consists ; which, also, are heavens on a
Mnaller scale (as shown above, nn. 51 — 68). The reason that eucb
32

HEAVEN. 72, 73
a likeness constantly prevails, is, because, in the heavens, the
kinds of good in which all are grounded are derived from one
jOve, thus from one source ; and the single love from which is
the source of all the kinds of good which prevail there, is love
to the Lord derived from Himself Hence, heaven, as a whole,
is His likeness in general ; every society, less generally ; and
every angel, in particular. (See, also, what was said on this
subject above, n. 68.)

THAT HENCE EVERY ANGEL IS IN A PERFECT HUMAN FORM.
73. It has been shown in the two preceding Sections, that
heaven, taken collectively, is in form as one man ; and every so
ciety in heaven Ukewise : and it follows in order, from the causes
there stated, that the same is true respecting every angel. As
heaven is a man in the greatest form, and every society in a less,
so is every angel in the least ; for in a most perfect form, such
as that of heaven, the whole has its likeness in every part, and
every part in the whole. The reason of this is, because heaven
is a communion ; for it communicates all that belongs to it, to
every inhabitant, and every inhabitant receives all that belongs
to him from that communion. An angel is a receptacle of what
is thus communicated ; whence, also, he is a heaven in minia
ture (as shown, in a specific Section, above). So also man, so
far as he receives heaven in himself, is such a receptacle, is a
heaven, and is an angel (see above, n. 57). This is described in
the Bevelation in these words : " And he measu/red the wall
thereof, a hundred and forty and four cubits ; according to the
measure of a man, that is, of an angel" (ch. xxi. 17). Jerusalem,
there spoken of, is the Lord's church, and, in a more exalted
sense, heaven :(') its wall is truth, as protecting it from the attacks
of falsities and evils :(^) the number a hundred and forty-four
denotes all truths and goods collectively :(*) the measure means
its quality :(*) a man is the subject in whom they all have their
residence, in general and in particular, thus, in whom heaven
abides : and because an angel is also a man by virtue of his re
ceiving those endowments, therefore it is said, " the measure of a

g

That Jerusalem is the church, nn. 402, 3654, 9166.
That a wall denotes truth that protects from the assault of falsities and of evils,
II. '6419.
(') That twelve denotes all truths and goods in the complex, nn. 577, 2D89, 2129,
2180, 8272, 3858, 3913. In like manner seventy-two, and a hundred and forty-four,
since a hundred and forty-four arises from twelve multiplied into itself, n. 7978.
That all numbers, iu the Word, signify things, nu. 482, 487, 647, 648, 755, 818, 1963,
1988, 2075, 2252, 8252, 4264, 4495, 5265. That numbers multiplied signify the same
witb the simple ones from which they arise by multiplication, nn. 5291, 5335, 5708,
7978. (*) That measure, in the Word, signifies the quality of a thing as to truth and good,
DU, 8104, 9603,
3 33

73, 74 HEAVEN.
man, that is, of an angel."(^)* This is the spiritual sense of those
words ; and without that sense who could understand what is
meant by the waU of the holy Jerusalem being " the measure of
a man, that is, of an angel f
74. But to certify this from experience. That angels are
human forms, or men, I have seen a thousand times : for I have
cpnversed with them as one man does with another, sometimes
with one alone, and sometimes with mar^y in company : nor did
I ever see in them any thing differing, as to their form, from
man. I have sometimes wondered at finding them such ; and
lest it should be objected that I was deceived by some faUacy or
visionary fancy, it has been granted me to see them when I
was wide awake, or when all my bodily senses were in activity,
and I was iu a state to perceive every thing clearly. I have
also frequently told them, that men in the Christian world are
in such gross ignorance respecting angels and spirits, as to sup
pose them to be minds without a form, or mere thoughts, of
which they have no other idea than as something ethereal pos
sessing a vital principle ; and as they thus attribute to them
nothing belonging to man except a faculty of thinking, they ima
gine that they cannot see, being without eyes, nor hear, being
without ears, nor speak, having neither mouth nor tongue.
The angels said in reply, that they are aware that such a belief
exists with many in the world, and that it particularly prevails
among the learned, and also, at which they marvelled, among
the clergy. They also explained the reason of this ; namely,
that the learned, who had been guides of others, and who first
broachfed such notions about angels and spirits, thought respect
ing them from the sensual apprehensions of the external man ;
and they who think from their sensual apprehensions, and not
from interior light, and from the general idea inherent in every
one, cannot but form such inventions, since the sensual faculties
of the external man can comprehend nothing but what is within
the sphere of nature, and not any thing above that sphere, conse
quently, nothing whatever that relates to the spiritual world. (*)
From these authorities, as leaders, that erroneous mode of
thinking respecting angels was derived to others, who did not
think for themselves, but took their opinions from them ; and
those who first take their opinions from others, and make them
(•) Respecting the spiritual or internal sense of the Word, see the little tract on
(h^ White Horse mentioned in fhe Bevelation, and the Appendix to the chapter on the
Word in the New Jerusalem amd its Heavenly Doctrine.
(') That man, unless he be elevated above the sensual principles of the external
man, makes little progress in wisdom, n. 5089. That a wise man thinks above those
sensual principles, nn. 5089, 5094. That when mau is elevated above those sensual
principles, he comes into a clearer light, and at length into heavenly light nn. 61 88,
6318, 6815, 9407, 9730, 9922. That elevation and abstraction from those sensual prin
ciples was known to the ancients, n. 6818.
* "^» angel" is the correct translation; not "the angel," as in the common ver-
iion. — Sf,
34

HEAVEN. 75, 76
points of faith with themselves, and afterwards view tlem as
euch from their own understanding, can with difficulty give
them up ; wherefore they usually rest satisfled with confirming
them as true. The angels said, further, that the simple in faith
and heart do not form such conceptions respecting angels, but
have an idea of them as heavenly men, by reason that they have
not extinguished, by erudition, their inherent perception, de
rived from heaven, and can conceive of nothing as being with
out form. Hence it is. that angels are never represented in
churches, either in sculpture or in painting, otherwise than as
men. Of that inherent faculty of perception derived from heav
en, they said, that it is the Divine Sphere entering by infiux
with those who are grounded in good as to faith and life.
75. From all my experience, and which I have now enjoyed
for many years, I can declare and affirm, that angels, as to form,
are in every respect men ; that they have faces, eyes, ears, a
body, arms, hands, feet, and that they see, hear, and converse
with each other ; in short, that they are deficient in nothing
that belongs to a man, except that they are not super-invested
with a material body. I have seen them in their own light,
which exceeds in brightness, by many degrees, the noonday
Ught of the word ; and in that light I have beheld all the fea
tures of their faces more distinctly and clearly than it is possible
to see the features of men on earth. It also has been granted
me to see an angel of the inmost heaven. His face was more
bright and resplendent than those of the angels of the lower
heavens. I examined him ; and I can declare, that he had the
human form in its utmost perfection.
76. But it is to be observed, that angels cannot be seen by
man with the eyes of his body, but only with the eyes of the
spirit which is within man,(') because this is in the spiritual
world, whereas all the parts of the body are in the natural world.
Like sees like, because from a Uke ground. Besides, the organ
of sight belonging to the body, which is the eye, is so obtuse,
that, as is known to every one, it cannot even discern, except
by the aid of optical glasses, the smaller objects of nature ; —
much less can it discern objects which are above the sphere of
nature, as are all those of the spiritual world. These, however,
may be seen by man, when he is withdrawn from the sight of
his body, and that of his spirit is opened. This, also, is done in
an instant, when it is the pleasure of the Lord that the things
of the spiritual world should be seen by man ; nor is he at all
aware, at the time, that he does not behold him with the eyes
of his body. It was thus that angels were seen by Abraham,
Lot, Manoah, and the prophets : it was thus that the Lord was

C) That man, as to bis interiors, is a spirit, n. 1594. And that the spirit is the man
hinuelf, and that tha body lives from it, nn. 447, 4622, 6054.
35

77, 78 HEAVEN.
seen by the disciples after his resurrection : and it was thus, also,
that angels have been seen by me. As the prophets enj )yed
this mode of vision, they were therefore called seers, and men
whose eyes were open (1 Sam. ix. 9 ; Num. xxiu. 3] ; and to (^ause
them to see in this way was caUed openi/ng their eyes ; as was
done to Elisha's servant, of whom we read, "And Elisha prayed,
and said, Jehovah, I pra/y thee, open his eyes, that he may see.
Aiid Jehovah opened the eyes of the 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, with whom, also, 1 have conversed on this
subject, were deeply grieved that such ignorance respecting the
state of heaven, and respecting spirits and angels, should prevail
in the church ; and they desired me, with indignation, to say
from them, that they are not formless minds, nor ethereal puffs
of breath, but they are men as to shape, and that they see, hear,
and possess every sense, equally with men in the world.(*)

THAT IT IS BY DERIVATION FROM THE LORD'S DIVINE HUMANITY,
THAT HEAVEN, BOTH IN" THE WHOLE AND IN ITS PARTS, IS IN
FORM AS A MAN.
78. That it is by derivation from the Lord's Divine Humanity,
that heaven, both in the whole and in its parts, is in form as a
man, follows as a conclusion frorn all that has been advanced
and shown in the preceding Sections. It has there been shown,
I. That the Lord is the God of heamen : II. That the Divine
Sphere ofthe Lord constitutes hea/oen : IH. That Jieaven consists
<f imnunnerable societies ; and that each sodeiy is a heamen on a
smaller scale, and every angel is a heaven in miniature : IV.
That the whole hea/oen, viewed collectioely, is in form as one
TThon : V. That every society in the heavens is also inform as
one man: YI. That thence every angel is in a perfect hurrhan
form. All these truths point to this conclusion: That the
Divine Being, whose Proceeding Sphere is what constitutes
heaven, is Human in form. That this is the Lord's Divine Hu
manity, wUl be still more clearly seen, because in a compendious
form, from the extracts which, by way of corollary, are adduced
below from the Arcana CcelesUa, That the Lord's Humanity is
Divine, and that it is not true, as generally believed in the
church, that His Humanity is not Divine, may also be seen
(«) That every angel, inasmuch as he is a recipient of Divine Order from the Lord,
is in a human form, perfect and beautiful according to such reception, nn. 322, 1880.
1881, 3638, 8804, 4622, 4785, 4797, 4985, 5199, 5530, 6054, 9879, 10,177, 10,594. That
the Divine Truth is the principle by which order is effected, and the Divine Good ia
the essential of order, nn. 2451, 8166, 4390, 4409, 5232, 7256, i0,122, 10,555.
36

HEAVEN 79  81
from those Extracts ; and likewise, from the Doct/i-ine ofthe New
Jerusalem,^ near the end, in the Section respecting the Lord.
79. That such is tho fact, has been evinced to me by much
experience, part of which shall now be related. No angel in all
the heavens ever has a perception of the Divine Being under
any other form than the .Human ; and, what is wonderful, those
who inhabit the superior iieavens cannot think of the Divine
Being in any other manner. They derive the necessity of so
thinking from the Divine Sphere itself which enters them by
influx ; and also, from the form of heaven, according to which
their thoughts diffuse themselves around. For every thought
conceived by the angels diffuses itself into heaven round about
them, and they enjoy intelligence and wisdom according to the
extent of that diffusion. Hence it is that all in heaven acknowl
edge the Lord, because there is no Divine Humanity except in
Him. These truths have not only been related to me by the
angels, but it has also been granted me to have a perception of
them myself, when I have been elevated into the interior sphere
of heaven. Hence it is evident, that the wiser the angels are,
the more clearly do they perceive this truth. Hence also it is,
that the Lord appears to them : for the Lord appears in a Divine
Angelic Form, which is the Human, to those who acknowledge
and believe in a visible Divine Being, but not to the worship
pers of an invisible Divinity : for the former can see their God ;
but the latter cannot.
80. As the angels have no perception of an invisible Divine
Being, which they call a God without form, but of a Divine
Being visible in Human Form, it is common with them to say,
that the Lord Alone is a Man, and that they are men by deriva
tion from Him ; also, that every one is a man in proportion as
he receives Him. By receiving the Lord, they mean, to receive
good and truth, which are from Him ; since the Lord is in His
own good and His own truth. This, also, they call wisdom
and inteUigence : they say, that every one may know that intel
ligence and wisdom are what constitute a man, and not a human
face without them. That such is the fact, is also apparent from
the angels of the interior heavens. Being grounded in good
and truth, and thence in wisdom and intelligence, from the
Lord, they appear in the most beautiful and most perfect human
form. The angels of the lower heavens also appear in a human
form, though not so perfect and beautiful. But in hell, the case
is reversed. Its inhabitants, when seen in the Ught of heaven,
scarcely appear as men at all, but as monsters : for they are
grounded in evil and falsity, not in goodness and truth, and
thence in the opposites to wisdom and intelUgence : wherefore,
also, their life is not called life, but spiritual death.
81. Since heaven, both in the whole and in its parts, presents
the form of a man, by derivation from the Lord's Divine Hu-
37

82  84 HEAVEN.
manity, it is customary for the angels to say, that they are in
the Lord ; and some, that they are in his body, by which they
mean, in the good of his love : as, also, the Lord himself teaches,
saying, " Abide in Me, and I in you. As the branch cannot
bean' fruit of itself , except it abide in the vine; no more can ye,
except ye abide vn Me.  For without Me, ye can do nothing.
 Continue ye in My love. If yc keep My commandments,
ye shall abide in My love." — (John xv. 4 — 10.)
82. Since such is the perception respecting the Divine Being
that exists in heaven, it is inherent in every man, who receives
any influx from heaven, to think of God under a Human Shape.
Thus did the ancients : thus also do the moderns, those without
the church as well as those within it : simple persons view him
in thought as an Old Man surrounded with brightness. But
this inherent perception has been extinguished by all those who
exclude the influx from heaven, either by self-derived intelU
gence, or by a Ufe of evil : those who have extinguished it by
self-derived intelligence, will have none but an invisible God ;
and they who have done so by a life of evil, no God at all.
Neither class is aware that any such inherent perception exists,
since it does not exist with them ; and yet this is that very
Divine celestial principle which primarily enters man by influx
from heaven, because man is born for heaven, and none can go
there without an idea of the Divine Being.
83. Hence it results, that he who is destitute of a right idea
of heaven, that is, of an idea of the Divine Being from whom
heaven exists, cannot be elevated to the lowest threshold of the
heavenly kingdom. As soon as he approaches it, he is sensible
of a resistance, and a strong repelling effort : the reason is, be
cause, in him, the interiors, which should be open for the recep
tion of heaven, are closed, because they are not in the form of
heaven ; indeed, the nearer he comes to heaven, they are closed
the more tightly. Such is the lot of those within the church who
deny the Lord, and of those who, like the Socinians, deny his
Divinity. But what is the lot of those who are born without
the church, to whom the Lord is not known because they are not
in possession of the Word, vdll be seen in the following pages.
84. That the ancients had an idea of Humanity connected
with their idea of the Divine Being, is evident from his appear
ances to Abraham, Lot, Joshua, Gideon, Manoah, his wife, and
others ; all of whom, though they saw God as a Man, neverthe
less worshipped him as the God of the universe, calling him the
God of heaven and earth, and Jehovah. That it was the Lord
who was seen by Abraham, He teaches himself in John (Ch.
viii. 66) : and that it was He, also, who appeared to the others,
is evident from His words, when He said, " Ye ha/ve neither
hea/rd His Vthe Father'' s voice at any time, nor seen His shape^
(Ch.v. 37; i. 18).
38

HEAVEN. 85, 86
85. But that God is a Man, can with difiiculty be conceived
by those who judge of every thing from the sensual apprehen
sions of the external man. For a sensual man can only think
of the Divine Being from the world and its objects ; thus he can
only think of a Divino and Spiritual Man as of a corporeal and
natural man. Hence he concludes, that if God were a man, he
must be as big as the universe ; and that if, as a Man, he gov
erns heaven and earth, he must do it by a multitude of lieuten
ants, as kings govern their distant provinces in the world. If
he were told, that in heaven there is not extension of space,
such as exists in the world, he would not comprehend it : for he
who thinks solely from nature and its light, can form no idea of
any other sort of extension than such as is before his eyes. They
are, however, exceedingly mistaken when they apply such ideas
to heaven. The extension which there exists is not such as that
in the world ; for extension, in the world, is determinate, and
thence capable of being measured ; but extension, in heaven, is
not determinate, and thence not capable of mensuration : but
respecting extension in heaven see a subsequent Section, treat
ing of space and time in the Spiritual World. Besides, every
one knows how amazingly far the sight of the eye can reach,
even to the sun and the stars, of which the distances from us
are so enormous ; every one, also, who thinks deeply, is aware,
that the internal sight, which is that of the thought, can reach
still further ; and, consequently, that a sight still more interior
must have a wider range still : what then can be beyond the
reach of the Divine Sight, which is the inmost and highest of
all ? Since the thoughts have such an extension, all things be
longing to heaven are communicated to every inhabitant ; con
sequently, all things belonging to the Divine Sphere which
constitutes heaven, and fiUs it, are thus communicated — as
shown in the preceding Sections.
86. The inhabitants of heaven are astonished, that men should
imagine themselves intelligent, while they think of God as an
invisible Being, that is, as incomprehensible under any form ;
and that they should call those who think differently, not intel
ligent, and mere simpletons ; whereas the contrary is the truth.
The angels say, " If such self-esteemed intelligent ones were to
examine themselves, would they not find that they regard na
ture as God ? some of them, nature as existing before the sight,
and some of them, nature in her invisible recesses ? And are
they not blinded to such a degree, as not to know what God is,
what an angel is, what a spirit, what their own soul which is to
live after death, what the life of heaven in man ; with other sub
jects belonging to intelligence ? When, nevertheless, those
whom they call simpletons understand all these points in their
own way. Of their God, they have an idea, that He is a Divine
Being in a Human Form ; of an angel, that he is a heavenly S9

86 HEA"\T;i.?.
man ; of their own soul which is to live after death, that it ia
such a being as an angel ; and ofthe life of heaven in man, that
it consists in living according to the divine commandments."
These, therefore, the angels caU inteUigent, and fitted for heaven ;
but the others, on the contrary, not inteUigent.(')
(•) JMraetsfrom the Aboana C<elestia, respectmg the Lord and respecting Hia Dimtu
Humanity. That the Lord had a Divine Essence from conception itself, nn. 4641, 4963, 5041.
5157, 6716, 10,125. That the Lord alone had Divine seed, n. 1488. That His son!
was Jehovah, nn. 1999, 2004, 2005, 2018, 2025. That thus the inmost of tho Lord
was the Essential Divinity, and that the clothing was from the mother, n. 5041. That
the Essential Divinity was the Mee ofthe Lord's life, from which the Humanity after
wards went forth, aud was made the Existere from that Esse, nn. 3194, 3210, 10,870,
10,872. That within the church, where the Word is, and where, by it, the Lord is known,
the Divine Essence of the Lord ought not to be denied, nor the Holy Emanation pro
ceeding from him, n. 2859. That those within tbe church who do hot acknowledge
the Lord, have no conjunction with the Divine Being; it is otherwise with those who
are out ofthe church, n. 10,205. That it is an essential ofthe church to acknowledge
the Lord's Divinity, and His union with the Father, nn. 10,083, 10,112, 10,370, 10,738,
10,780, 10,816, 10,817, 10,818 10,820.
That the subject treated of in the Word, in many passages, is the glorification of the
Lord, n. 10,828. And that this subject is eve^whero treated of in the internal sense
ofthe Word, nn. 2249, 2523, 8245. 'That the Lord glorified His Humanity, and not
His Divinity, because the latter was glorified in itself, n. 10,057. That the Lord came
into the world that He might glorify His Humanity, nn. 8687, 4180, 9815. That the
Lord glorified His Humanity by the Divine Love which was in Himself from cor.-
coption, n. 4727. That the love of the Lord towards the universal human race was the
life ofthe Lord in the world, n. 2253. That the Lord's love transcends all human un
derstanding, n. 2077. That the Lord saved the human race by glorifying His Hu
manity, nn. 4180, 10,019, 10,152, 10,655, 10,659, 10,828. That otherwise the whole
human race would have perished in eternal death, i^ 1676. Of the Lord's states ot
glorification and humiliation, nn. 1785, 1999, 2159, 6866. That glorification, where it
IS predicated of the Lord, denotes the uniting of ICs Humanity with His Divinity, and
that to glorify is to make Divine, nn. 1608, 10,058, 10,828. That the Lord, when Ho
glorified His Humanity, put off all the humanity derived from the mother, until ai
length He was not her son, nn. 2159, 2574, 2649, 3086, 10,830.
That the Son of God from eternity was the Divine Truth in heaven, nn. (2628,)
(2798,) 2803, 8195, 3704. That the Lord also made His Humanity Divine Truth from
tbe Divine Good which was in Him, when He was in the world, nn. 2808, 3194, 3195,
8210, 6716, 6864, 7014, 7499, 8127, 8724, 9199. That the Lord at that time arranged
all things appertaining to Himself into a celestial form, which is according to Divine
Truth, nn. 1928, 3688. That on this account tbe Lord was called the Word, which is
the Divine Truth, nn. 2583, 2818, 2859, 2894, 3893, 8712. That the Lord alone had
perception and thought from Himself, and above all angelic perception and thought,
nn. 1904, 1914, 1919.
That the Lord united the Divine Truth, which was Himself, with the Divine Good,
which was in himself, nn. 10,047, 10,062, 10,076. That the union was reciprocal,
nn. 2004, 10,067. That the Lord, when He departed from the world, made His Hu
manity also Divine Good, nn. 3194, 3210, 6864, 7499, 8724, 9199, 10,076. That this is
meant by His coining forth from the Father, and returning to the Father, nn B736,
3210. That thus He was made One with the Father, nn. 2751, 3704, 4766. That since
the union, the Divine Truth proceeds from the Lord, nn. 3704, 3712, 3969, 4577, 5704,
7499, 8127, 8241, 9199, 9398. In what manner the Divine Truth proceeds, illustrated,
nn. 7270, 9407. That the Lord, from His own proper power, united the Humanity
with the Divinity, nn. 161G, 1749, 1752, 1813, 1921, 2025, 2026, 2623, 3141, 6005, 5045,
P716. That hence it may be manifest, that the Hnmanitv of the Lord was not as the
humanity of another man, because he was conceived from the Divine Being Himself,
hn. 10,125, 10,826. That His union with the Father, from whom He had His soul,
was not like that between two persons, but like that between the soul and the bodv,
nn. 3737, 10,824. - '
That the most ancient people could not adore the Divine Esse, but the Divine Ex-
it/ere, which is the Divine Humanity, and that the Lord therefore came into Ihe world,
that He might be made the Divine Existere from the Divine Esae, nr.. 4687, 5321. .
That the ancients acknowledged the Divine Being, because He appeared to them in a
human form, and that this was the Divine Humanity, nn 6110, 6663, 6846, 10,737,
40

HEAVEN. 87

fHAT THERE IS A CORRESPONDENCE BETWEEN ALL THINGS BE
LONGING TO HEAVEN, AND ALL THINGS BELONGING TO MAN.
87. It is unknown at this day what correspondence is. This
ignorance is owing to various causes ; the chief of which is, that
that the Infinite Esse could not flow into heaven with the angels, nor with men,
ixcept by or through the Divine Humanity, nn. (1646,) 1990, 2016, 2034. That in
.'jeaven, no other Divine Being is perceived but the Divine Humanity, nn. 6475, 9303,
(9367,) 10,067. That the Divine Humanity from eternity was the Divine Truth in
heaven, and the Divine Emanation passing through heaven, thus the Divine Existere,
¦vhioh afterwards in the Lord was made the Divine Esse by Itself, from which is the
¦ ymna Existere in heaven, nn. 8061, 6280, 6880, 10,579. Wliat was the quality ofthe
etate of heaven before the coming ofthe Lord, nn. 6371, 6872, 6878. That the Divino
Emanation was not perceptible, except when it had passed through heaven, nn. 6982,
6996,7004. That the inhabitants of all the earths adore tbe Divine Being under a human form,
thus the Lord, nn. 6700, 8541—8547, 10,786, 10,787, 10,788. That they rejoice when
they hear that God was actually made a Man, n. 9361. That the Lord receives all who
are in good, and who adore the Divine Being under a human form, n. 9859. That
God cannot be thought of except in a human form, and that what is incomprehensible
falls into no idea, thus is no object of faith, nn. 9959, 9972. That man is capable of
worshipping what he has some idea of, but not what he has no idea of, nn. 4733, 5110,
5633, 7211, 9356, 10,067. That, therefore, by the generality in the universal terres
trial globe, the Divine Being is worshipped under a human form, and that this is tho
effect of an influx from heaven, n. 10,169. That all who are principled in good as to
life, when they think of the Lord, think of a Divine Humanity, and not of the Hu
manity separate from the Divinity ; it is otherwise -tvith those who are not principled
in good as to life, nn. 2326, 4724, 4731, 4766, 8878, 9193, 9198. That in the church at
this day, those who are in evil as to life, also who are in faith separate from charity,
think of the Humanity of the Lord without the Divinity, and likewise do not com
prehend what a Divine Humanity is ; and the reasons thereof, nn. 3212, 8241, 4689,
4692, 4724, 4731, 5321, (6372,) 8878, 9198, 9198. That the Humanity of the Lord is
Divine, because from the Esse of the Father, which was His soul, illustrated by the
likeness ofthe father in the children, nn. 10,269, (10,372,) 10,823 : and because it was
from the Divine Love, which was the very Esse of His life from conception, n. 6872,
That every man is such as his love is, and that he is his own love, nn. 6872, 10,177,
10,284. That the Lord made all the Humanity, both internal and external, Diviue, nn.
1603, 1815, 1902, 1926, 2093, 2083. That, therefore. He rose again as to the whole
bodv, differently from any man, nn. 1729, 2088, 5078, 10,825.
Tliat the Humanity ofthe Lord is Divine, is ai-knowledged from His omnipresence
in the holy supper, nn. 2343, (2359,) and from His transfiguration before His three dis
ciples, n. 3212 : aud also from the Word of the Old Testament, in which His Humanity
is called God, n. 10,254; and is called Jehovah, nn. (1603,) 1736, 1815, 1902, 2921,
8035, 5110, 6281, 6803, 8864, 9194, 9315. That a distinction is made in the sense of
the letter between the Father and tbe Son, or between Jehovah and the Lord, but not
in the internal sense ofthe Word, in which the angels of heaven are, n. 8035. That
in the Christian world, the Humanity of the Lord has been acknowledged to be not
Divine, and this was effected in a council for the sake of the Pope, that he might bo
acknowledged as his vicar, n. 4738.
Tliat Christians in the other life were explored as to the idea they held concerning
one God, and that it was found that they had an idea of three Gods, nn. 2329, 5256,
10,786, 10,737, 10,738, 10,821. Th,at a Trinity or Divine Trine, may be conceived of
in one person, and thus one God,T)Ut not in three persons, nn. 10,738, 10,821, 10,824.
That the Divine Trine in the Lord is acknowledged iu heaven, nn. 14, 15, 1729, 2005,
5256, 9308. That the Trine in the Lord is the Essential Divinity, which is called tha
F.ather, the Divine Humanity, which is called the Son, and the Divine Proceeding,
whish is called the Holy Spirit; and that this Divine Trine is One, nn. 2149, 2156,
2288, 2321, 2329, 2447, 3704, 6998, 7182, 10,738, 10,822, 10,823. That the Lord Him
self teaches that the Father and He are One, nn. 1729, 2004, 2005, 2018, 2025, 2751,
8704, 3736, 4766 ; and that the Holy Divine Emanation proceeds from Him, and is His,
nn. 8969, 4678, 6788, 6998, 7499, 8127, 8802, 9199, (9228,) 9229, 9270, 9407, 9818, 9829,
10,330. Thfst tne Di-vine Humanity flows into heaven, and constitutes heaven, n. 8038.
That the Lord is the idl in heaven, and that He is the life of heaven, nn. 7211, (9128.)
41

87, 88 HEAVEN.
man has removed himself from heaven, thiough cherishing the
love of self and of the world. For he that supremely loves him
self and the world, cares only for worldly things, because they
soothe the external senses and are agreeable to his natural dis
position ; but has no concern about spiritual things, because
these only soothe the internal senses, and are agreeable to the
internal or rational mind. These, therefore, they cast aside,
saying, that they are too high for man's comprehension. Not
so did the ancients. "With them, the science of correspondences
was the chief of all sciences ; by means of its discoveries, also,
they imbibed inteUigence and wisdom ; and such of them aa
belonged to the church had by it communication with heaven ;
for the science of correspondences is the science of angels.
The most ancient people, who were celestial men, absolutely
thought from correspondence, as do the angels ; whence, also,
they conversed with angels ; and whence, Ukewise, the Lord
often appeared to them, communicating instruction. But, at
the present day, that science is so utterly lost, that it is even
unknown what correspondence is. (')
88. Without an apprehension of what correspondence is, n( it
any thing can be clearly known respecting the spiritual world ;
nor respecting its infiux into the natural world ; nor, indeed,
respecting what that which is spiritual is, compared with that
which is natural ; since, also, nothing can be clearly known re
specting the spirit of man, which is called the soul, and its
operation upon the body ; nor yet concerning the state of man
That the Lord dwells in the angels in what is His own, nn. 9338, 10,125, 10,151,
10,157. That hence those who are in heaven are in the Lord, nn. 3637, 3638. That
the conjunction of the Lord with the angels is according to the reception of the good
of love and of charity from Him, nn 904, 4198, 4205, 4211, 4220, (6280,) 6832, 7042,
8819, 9680, 9682, 9683, (10,106,) (10,811.) That the universal heaven has reference
to the Lord, nn. 561, 552. That the Lord is the common centre of heaven, nn. 3633.
That all in heaven turn themselves to the Lord, who is above the heaVens, nn. 9828,
10,130, 10,189. That nerertheless the angels do not turn themselves to the Lord, but
the Lord turns them to Himself, n. 10,189. That there is not a presence of the angels
with the Lord, but a presence of the Lord with the angels, n. 9415. That in heaven
there is no conjunction -with the Essential Divinity, but with the Divine Humanity.
nn. 4211, 4724, (5633.)
That heaven corresponds with the Divine Humanity of the Lord ; and that thenca
heaven at large is as one man ; and that on this account heaven is called the Grand
Man, nn. 2996, 2998, 3624—3649, 3741—3746, 4625. That the Lord is the Only Man,
and those only are men who receive what is Divine from Him, n. 1894, That so far as
they receive, so far they are men, and not images of Him, n. 8547. That therefore tht
angels are forms of love and charity in a human form, and that this is from the Lord,
nn. 3804, 4735, 4797, 4986, 6199, 5630, 9879, lfc,177.
That the universal heaven is the Lord'.s, nn. 2761, 7086. That He haa all power
in the heavens and on ear'h, nn. 1607, 10,089, 10,827. That the Lord rules the
universal heaven, and thac he also rules all things which thence depend, thus all
things in the world, nn. 2026, 2027, 4523, 4624. That the Lord alone has the power ot
'¦e'povin!; the hells, of withholding from evils, and of holding in good, thus of saving,
( ) How far the science of correspondences excels other sciences, n. 4280. That thi
chief science amongst the ancients was the science of correspondences, but at this d*/
It IS obliterated, nn. 3024, 3419, 4280, 4749, 4844, 4964, 4966, 6004, 7729, 10,262. That
with the orientals, and in Esjypt, the science of oorrespondenets flourished, nn. 670^
6692, 7097, 7779, 9391, 10,407.
42

HEAVEN. 89  98
after death : therefore it is necessary to show what correspond
ence is, and what its nature : which, also, will prepare the way
for what is to follow.
89. It shall first be stated what correspondence is. The whole
natural world corresponds to the spiritual world ; and not only
the natural world collectively, but also in its individual parts :
wherefore every object in the natural world existing from some
thing in the spiritual world, is called its correspondent. It is to
be observed, that the natural world exists and subsists from tho
spiritual world, just as the effect exists from its efiicient cause.
AU that is called the natural world, which lies below the sun,
and thence receives its heat and light; and all the objects
which thence subsist belong to that world : but the spiritual
world is heaven ; and the objects of that world are all that aro
in the heavens.
90. Since man is both a heaven and a world in miniature,
formed after the image of heaven and the world at large (see
above, n. 57), he, also, has belonging to him both a spiritual
world and a natural world. The interiors, which belong to his
mind, and have relation to his understanding and will, consti
tute his spiritual world ; but his exteriors, which belong to his
body, and have reference to its senses and actions, constitute his
natural world. Whatever, therefore, exists in his natural world,
that is, in his body, with its senses and actions, by derivation
from his spiritual world, that is, from his mind, with its under
standing and will, is called its correspondent.
91. The nature of correspondence may be seen from the face
in man. In a countenance which has not been taught to dis
semble, all the affections of the mind display themselves visibly,
in a natural form, as in their type ; whence the face is called
the index of the mind. Thus man's spiritual world shows itself
in his natural world. In the same manner, the ideas of his
understanding reveal themselves in his speech, and the deter
minations of his will in the gestures of his body. All things,
therefore, which take effect in the body, whether in the coun
tenance, the speech, or the gestures, are called correspond
ences. 92. From these observations may also be seen what the in
ternal man is, and what the external ; or, that the internal is
that which is called the spiritual man, and the external that
which is called the natural man. Also, that the one is distinct
from the other, as heaven is from the world ; and likewise, that
all things which take effect, and exist, in the external or natural
man, so take effect and exist from the internal or spiritual.
93. Thus much respecting the corresnondence between the
internal or spiritual man, and the external or natural : in what
loUows we shall treat of the correspondence of tho wli'ue ot
Leaven with all the individual parts of man. i'6

94, 95 HEAVEN.
94, It has been shown, that the universal heaven is as one
man, and that it is in form a man, and is therefore called the
Grand Man. It has also been shown, that the angelic societies,
of which heaven consists, are hence arranged in the same order
as tne members, organs, and viscera in man ; so that there are
some that have their station in the head, some in the breast,
some in the arms, and some in every distinct part of those
members (see above, n. 59 — 72). The societies, therefore, which
are in any member in heaven, correspond to the same member
in man. For instance : the societies which are there in the
head, coiTCspond to the head in man : those which are there in
the breast, correspond to the breast in man: those that are
there in the arms, correspond with the arms in man : and so
with the rest. It is from that correspondence that man sub
sists ; for man derives his subsistence solely from heaven.
95. That heaven is divided into two kingdoms, one of which
is called the celestial kingdom and the other the spiritual king
dom, has been shown in a particular Section, above. The
celestial kingdom in general corresponds to the heart and to
all the parts related to the heart in the whole body : and the
spiritual kingdom corresponds to the lungs, and to all the parts
in the whole body related to that organ. The heart and lungs,
also, constitute two kingdoms in man; for the heart reigns
throughout his body by the arteries and veins, and the lungs by
the nervous and motive fibres ; both being concerned in every
power he exercises, and in every action he performs. In the
spiritual world of every man, which is called his spiritual man,
there are also two kingdoms ; one being that of the will, and
the other that of the understanding. The will reigns by means
of the affections of good, and the understanding by means of
the affections of truth. These kingdoms also correspond to the
kingdoms of the heart and the lungs in the body. The like
obtains in the heavens. The celestial kingdom is the will-prin
ciple of heaven ; and in that kingdom reigns the good of love :
and the spiritaal kingdom is the intellectual principle of heaven ;
and what reigns in that kingdom is truth. These are the things
which correspond to the functions of the heart and lungs in
man. It is in consequence of that correspondence, that tho
heart, in the Word, signifies the will, and also the good of love ;
and that the breath, which belongs to the lungs, signifies the
understanding, and the truth of faith. Hence, also, it is, that
it is usual to ascribe the affections to the heart ; though that is
not their seat, nor do they flow from thence.(*)
(') Of the correspondence of the heart and lungs with the Grand Man, which is
heaven, from experience, nn. 3883 — 3896. That the heart cciTesponds to those who
dwell in the celestial kingdom, but the lungs to those who dwell in the spiritual king
dom, nn. 3886, 3886, 3887. That in heaven there is a pulse like that of the heart, and
a respiration like that of the lungs, but more interior, nn. 3884, 3885, 3887. That the
{ ilse of the beart is various there according to the states of love ; -and the respiration
44

HEAVEN. 96, 9?
96. The correspondence between the two kingdoms of heaven
and the heart and lungs, is the most general correspondence
between heaven and man. A less general one is that between
heaven and the several members, organs, and viscera, of man ;
the nature of which shall also be mentioned.
In the Grand Man, who is heaven, they that are stationed ia
the head, are in the enjoyment of every good above all others :
for they are in the enjoyment of love, peace, innocence, wisdom,
and intelligence ; and thence of joy and happiness. These have
an infiux into the head, and into whatever appertains to the
head, with man, and corresponds thereto. In the Grand Man,
who is heaven, they that are stationed in the breast, are in the
enjoyment of the good of charity and faith : their influx, also,
with man, is into the breast ; to which they correspond. But,
in the Grand Man, or heaven, they that are stationed in the
loins, and in the organs belonging to generation therewith con
nected, are they who are eminently grounded in conjugial love.
They who are stationed in the feet, are grounded in the ultimate
good of heaven, which is called spiritual-natural good. They
who are in the arms and hands, are in the power of truth de
rived from good. They who are in the eyes, are those eminent
for understanding. They who are in the ears are in attention
and obedience. They in the nostrils, are those distinguished
for perception. They in the mouth and tongue, are such as
excel in discoursing from understanding and perception. They
in the kidneys, are such as are grounded in truth of a searching,
distinguishing, and castigatory character. They in the liver,
pancreas, and spleen, are grounded in the purification of good
and truth by various methods. So with those in the other
members and organs. All have an influx into the similar parts
of man, and correspond to them. The influx of heaven takes
place into the functions and uses of the members ; and their
uses, being from the spiritual world, invest themselves with
forms by means of such materials as are found in the natural
world, and so present themselves in effects. Hence there is a
correspondence between them.
97. On this account it is, that by those same members, or
gans, and viscera, are signified, in the Word, such things aa
have just been mentioned ; for all things named in the "Word
have a signification according to their correspondence. Hence,
by the head is signified inteUigence and wisdom ; by the breast,
charity ; by the loins, conjugial love ; by the arms and hands,
the power of truth ; by the eyes, understanding ; by the nos
trils, perception ; by the ears obedience ; by the kidneys, the
according to the states of charity and faith, nn. 3886, 3887, 3889. That the heart, in
the Word, denotes the will, thus that what is from the heart is from the will, nn. 2930,
7542, 8910, 9113, 10,036. That the heart also, in the Word, signifies the love ; thiu
that what is done from the heart is dona from the love, nn. 7542, 9050, 10,336.
45

98, 99 HEAVEN.
purification of truth ; and eo with the rest.O Hence, also, it is
usual to say in familiar discourse, when speaking of an inteUi
gent and wise person, that he has a head ; when alluding to
one who is influenced by charity, that he is a bosom friend ; of
a person eminent for perception, that he has a good nose (or a
sharp scent) ; of one distinguished for inteUigence, that he is
sharp-sighted : of one possessing great power, that he has long
arms : of a person that speaks or acts from love, that he says or
does it from his heart. These, and many other sayings in com
mon use, are derived from correspondence : for such forms of
speech enter the mind from the spiritual world, though the
speaker is not aware of it.
98. That there exists such a correspondence between all
tnings belonging to heaven and all things belonging to man,
has been evinced to me by much experience — so much, indeed,
as to convince me of it as of a thing self-evident, and not liable
to any doubt. But to adduce all this experience here, is unne
cessary, and, on account of its abundance, would be inconve
nient. It may be seen in the Arcana Ccelestia, in the Sections
on Correspondences, on Eepresentations, on the Influx of the
Spiritual World into the Natural, and on the Intercourse be
tween the Soul and the Body.(*)
99. But although there is a correspondence between an things
that belong to man, as to his body, and all things that beloug
to heaven, still man is not an image of heaven as to his external
form, but as to his internal. For the interiors of man are re
cipient of heaven, and his exteriors are recipient of the world :
in proportion, therefore, as his interiors receive heaven, the
man is, as to them, a heaven in miniature, formed after the
image of heaven at large : but in proportion as his interiors do
not thus receive, he is not such a heaven, and such an image.
Still his exteriors, which receive the world, may exist in a form
which is according to the order ofthe world, possessing various
degrees of beauty : for the causes of external beauty, which is
that of the body, are derived from a person's parents, and from
O That tbe breast, in the Word, siguifles charity, nn. 8984, 10,081, 10,087. That
the loins and organs of generation, signify conjugial love, nn. 3021, 4280, 4462, 5050,
5051, 5052. That the arms and hands signify the power of truth, nn. 878, 8091, 4938—
4987, 6947, 7205, 10,019. That the feet signify the natural principle, nn. 2162, 8147.
8761, 398?, 4280, 4988-4952. That the eye signifies the understandmg, nn. 2701
4403-4421, 4523^534, 6928, 9051, 10,569. That the nostrils signify perception, nnl
8677, 4624, 4625, 4748, 5621, 8286, 10,054, 10,292. That the ears signify obedience, nn.
2542, 3869,4523, 4658, 5017, 7216, 8361, 8990, 9311, 9397, 10,061. That the reins or
kidneys, signify the examination and correction of truth, nn. 5880—5386, 10,082.
(') Of the correspondence of all the members of tbe body witb the Grand Man. or
heaven, generally and specifically, from experience, nn. 3021, 8624^3649, 3741— 3t50.
8888-8896, 4089-4055, 4218-4228, 4318-4331, 4403^21, 4528-4584, 4622-^633
t2^?~f^S2' f Sl-4805. 4981—4958, 5050-5061, 6171—5189, 5377—5396, 5552-6573
S711— 5727, 10,080. Of the influx of the spiritual world into the naturid world, or of
heaven into the world; and of tke influx ofthe soul into all things of tbe body: from
experience, nn. 6053—6058, 6189—6215, 6807-6327, 0466—6495, 6598—6626. Of the
Oiyi--sm ws^^m^mllem""^^' '"''"" ^^p^"^"**' ""• si'ss— *£'-«, 6i89-6ais,
" 46 ' " '

HEAVEN. 100—102
his formation in the womb, and it is afterwards preserved by
the common influx which the body receives from the world ; in
consequence of which, the form of a person's natural man may
differ exceedingly from that of his spiritual man. The form of
certain persons, as to their spirit, has sometimes been shown
me ; and in some, having fair and handsome faces, I have seen
it to bo deformed, black, and monstrous, so that you would pro
nounce it an image of hell, not of heaven ; whereas in some, not
outwardly handsome, I have seen it to be beautiful, fair, and
like that of an angel. The spirit, also, of a man, after death,
appears the same as it had been in the body, while he lived, so
clothed, in the world.
100. But correspondence reaches much further than to man ;
for there is a correspondence between all the heavens respec
tively. To the third or inmost heaven corresponds the second
or middle heaven ; and to the second or middle heaven corre
sponds the first or ultimate. To the first or ultimate heaven also
correspond the forms of man's body, called its members, organs,
and viscera. Thus the corporeal part of man is that in which
heaven ultimately closes, and upon which, as on its base, it rests.
But this arcanum will be more largely explained elsewhere.
101. But it is most necessary to be known, that all the cor
respondence which any thing has with heaven, is with the
Lord's Divine Humanity ; for heaven is from Him, and He is
heaven, as has been shown in the Sections preceding : for unless
the Divine Humanity entered by infiux into all things belonging
to heaven, and, by correspondences, into all things belonging to
the world, there could be no such beings as either angels or
men. Hence it further appears, why the Lord was made Man,
and clothed His Divinity with Humanity from first to last : the
reason was, because the Divine Humanity from which heaven
subsisted before the coming of the Lord, was no longer adequate
to the support of all things, because man, who is the base of the
heavens, fell away, and destroyed the order according to which
they were established. What, and of what nature the Divine
Humanity was which existed before the Lord's coming, and
what was the state of heaven at that time, may be seen in the
extracts from the Arcana CcelesUa referred to at the end of the
preceding chapter.
102. The angels are amazed when they hear that men are to
be found who ascribe every thing to nature and nothing to the
Divine Being ; and who also believe that their body, which
displays so many wonders of heavenly origin, is fashioned by
nature ; and still more, that man's rational faculty also is de
rived from the same source ; although, if they would elevate
their minds ever so little, they might see that such wonders are
derived from the Divine Being, and not from nature ; and that
nature was only created to clothe what is spiritual, and to pre-
4T

103—106 HEAVEN.
sent it in a con-esponding form in the ultimate sphere of order.
Such persons they compare to owls, which see in the dark, and
not at all in the light.

THAT THERE IS A CORRESPONDENCE BETWEEN HEAVEN AND
ALL THINGS BELONGLCfG TO THE EARTH.
103. What correspondence is has been explained in the pre
ceding Section ; where it also was shown that aU the parts of
the animal body, both generally and individually, are coire-
spondences. It foUows in order to show now, that aU things
belonging to the earth, and in general, aU things in the world,
are correspondences.
104. All things that belong to the earth are divided into three
general kinds, which are caUed so many kingdoms. There is
the animal kingdom, the vegetable kingdom, and the mineral
kingdom. The objects of the animal kingdom are correspond
ences in the first degree, because they live : those of the vege
table kingdom are correspondences in the second degree, be
cause they only grow : and those of the mineral kingdom are
correspondences in the third degree, because they do neither.
Correspondences in the animal kingdom are animated creatures
of various kinds, both such as walk and creep on the ground,
and such as fly in tlie air; which it is needless to mention spe
cifically, because they are well known. Correspondences in the
vegetable kingdom are all such things as grow and fiourish in
gardens, woods, corn-fields, and meadows ; which, likewise, it ia
unnecessary to name specifically, because they also are well
known. Correspondences in the mineral kingdom are all met
als, both the more noble and the more base, precious and com
mon stones, and earths of various kinds ; not excluding water.
Besides these products of nature, those things also are corre
spondences which the industry of man prepares or manu
factures from them for his own use ; such as food of all kinds,
garments, houses, public edifices, and similar objects.
105. The objects which are stationed above the earth, such as
the sun, moon, and stars ; also those that are seen in the atmos
phere, such as clouds mists, rain, thunder, and lightning ; all
likewise are correspondences. Those which proceed from the
sun, and his presence or absence, as light and shade, heat and
cold, are also correspondences ; together with those which
thence exist successively ; like the seasons of the year, which
are called spring, summer, autumn, and winter; and the times
of the day, or morning, noon, evening, and night.
106. In a word, all things that exist in nature, from its mi-
48

HEAVEN. 107, 108
nutest paris to its greatest, are correspondences.(') The reason
that they are correspondences is, because the natural world,
'with aU that belongs to it, derives its existence and subsistence
from the spiritual world; and both from the Divine Being.
Subsistence is mentioned as well as existence, because every
thing has its subsistence from the same source as its first exist
ence, subsistence being perpetual existence ; and because, also,
nothing can exist from itself, but only from something prior to
itself, and thus, originally, from the First Cause ; from which,
therefore, were it to be separated, it would utterly perish, and
disappear. 107. Every object is a correspondent, which exists and sub
sists in nature from Divine Order. That which constitutes
Divine Order is the Divine Good which proceeds from the
Lord : it commences from Him ; it proceeds from Him through
the heavens in succession into the world, and is there termina
ted in ultimates. The things which exist in the world accord
ing to order are correspondences. All things there exist ac
cording to order, when they are good, and perfectly adapted to
their intended use ; for every thing good is such according to its
use : its form has relation to truth, because truth is the form of
good. Hence it is that all things in the whole world, and par
taking of the nature of the world, which are in divine order,
have relation to good and truth. (^
108. That all things found in the world exist from a Divine
Origin, and are clothed with natural elements so as to exist
and perform their use in that sphere, and thus to be in corre
spondence, is manifest from every thing that is seen both in the
animal and in the vegetable kingdom. In both are things
which every one may see, if he thinks from an interior ground,
are from heaven. To illustrate this, out of the innumerable in
stances that present themselves, a few shall be mentioned. To
begin with some from the Animal Kingdom.
What wonderful knowledge is, as it were, inherent in every
animal, is known to many. The bees know how to gather honey
from flowers, to build cells of wax in which to lay it up in store,
and thus to provide food for themselves and their associates
against the coming winter. Their female lays her eggs, and the
omers wait upon her, and cover them up, to give birth to a new
(') That all things which exist in the world, aud in its three kingdoms, correspond
to heavenly things which exist in heaven; or that the things which exist in the natu
ral world correspond to those which exist in the spiritual, nn. 1682, 1881, 2758, 2760—
2763, 2987—8003, 8218—3227, 8488, 8624—8689, 4044, 4053, 4115, 4366, 4939. 5116, 5877,
5428, 5477, 9280. Th.4t by con-espondeuoes the natural world is conjoined to the spi
ritual world, n. 8615. That hence, universal nature is a theatre representative of tne
Lord's kingdom, nn. 2758, 2999, 8000, 8483, 8518, 4939, (8848,) 9280.
('¦') That all things in the universe, both in heaven and in the world, which exist
according to order, have relation to good and truth, nn. 2452, 8166, 4390, 4409, 5232,
7256, 10,122. And. to the conjunction of both, that they have a real existence, u.
10,655. 4 49

108, 109 HEAVEN
generation. They live under a certain form of government.
with which all in the hive are instinctively acquainted. They
l)reserve the useful members of the community, and turn out-
the useless ones, depriving them of their wings. Not to men
tion other wonderful things ; all which they derive from heaven,
on account of their use ; for their wax serves man for candles
in all parts of the world, and their honey sweetens his food.
What can surpass the wonders displayed in caterpillars, which
are among the lowest productions of the animal kingdom ?
They know how to nourish themselves with the juice of the par
ticular kinds of leaves suited to their nature, and, after com
pleting this stage of their existence, to wrap themselves up in a
covering, and deposit themselves, as it were, in a womb, and so
to jiroduce an oft'spring of their own kind. Some are first meta
morphosed into nymphs and chrysalises, spin a ball of thread,
and, wnen their toil is ended, are adorned with a different body,
are decorated with wings, fiy in the air as in their proper heaven,
celebrate their marriages, lay their eggs, and provide for them
selves a posterity. Besides these specific instances, all the fowls
of the air in general know the food proper for their nourishment,
and not only what it is, but also where it is to be found ; they
know how to form their nests, every species in a mode peculiar
to itself, to lay their eggs in them, to sit on them, to hatch their
young, to nourish them, and when to drive them away to take
care of themselves. They also know what enemies they have
to shun, and what friends to associate with ; and all from their
very infancy. Not to mention the wonders observable in their
eggs themselves, in which are prepared, and arranged in due
order, all things that are requisite for the formation and nourish
ment of the embryo chick. With innumerable things besides.
What person who thinks from any degree of rational wisdom
will ever pretend to say, that such instincts can proceed from
any other origin than the spiritual world, to which the natural
world serves for clothing what thence proceeds with a body, or
for presenting in effect, that which is spiritual in its cause?
The reason that the animals of the earth, and the fowls of the
air, come into all this knowledge by birth, whereas man does
not, whose nature, nevertheless, is so much superior to theirs, is,
because animals exist in the order of their life, and have not
been able to destroy that which is in them from the spiritual
world, because they have no rational faculty. But with man,
who thinks from the spiritual world, it is different. Because he
has perverted in himself what he receives thence by a life con
trary to order, which his rational faculty favors, he cannot but
be born into mere ignorance ; whence he is afterwards to be
brought back, by divine means, into the order of heaven,
109. How the objects that are found in the Vegetable King
dom exist in correspondence, may appear from many particulars.

HEAVEN. 109,110
As, for instance, that such minute seeds grow into trees, which
put forth leaves, produce blossoms, and at last fruit, in which
they deposit new seeds ; and that these effects take place suc
cessively, and at last exist together in such admirable order, as
is impossible to be described in few words. It would require
volumes to do it justice ; and still the interior arcana, which are
in nearer connection with their uses, are such as science can
never exhaust. Since these things also proceed from the spirit
ual world, or from heaven, which is in the form of a man (as
shown above in its proper Section), every individual thing in
that kingdom has also a certain relation to something that be
longs to man ; a fact which is known to some of the learned.
That all things which exist in that kingdom also are correspond
ences, has been made evident to me by much experience. For
when I have been in gardens, and have noticed the trees, fruits,
flowers, and herbs, I have often perceived their correspondences
in heaven, and have conversed with those in and about whom
those correspondences existed, and have been instructed respect
ing whence they were and what was their quality.
110. But to know the spiritual things in heaven to which the
natural things in the world correspond, is at this day possible to
none except by instruction from heaven ; because the science
of correspondences is at this day utterly lost. I will, however,
illustrate what is the nature of the .correspondence between
spiritual things and natural, by some examples.
The animals of the earth, in general, correspond to affections,
the tame and useful animals corresponding to good affections,
and the fierce and useless kinds to evil affections. In particular,
oxen and bullocks correspond to the afl'ections of the natural
mind ; sheep and lambs to the affections of the spiritual mind ;
and birds or winged creatures, according to their species, corre
spond to the intellectual faculties and exercises of both minds. (^)
Hence it is that various animals, as oxen, bullocks, rams, sheep,
she-goats, he-goats, and male and female lambs, also pigeons
and doves, were employed in the Israelitish Church, which was
a representative one, for holy uses, it being of them that the
sacrifices and burnt-offerings consisted ; for when so employed,
they corresponded to certain spiritual things, and were under
stood in heaven according to their correspondences. Animals,
also, according to their genera and species, actually are afiec
tions ; the reason of which is, because they live ; and nothing
(•) That animals, from correspondence, signify affections, the tame and useful
animals good affections, and the savage and useless ones evil affections, nn. 45, 46,
142, 14», 246, 714, 715, 719, 2179, 2180, 8519, 9280: illustrated by experience from tke
Bpiritual world, nn. 8218, 5198, 9090. Of the influx of the spiritual -world into tbe
lives of beasts, nn. 1633, 8646. That oxen and bullocks, from correspondence, signify
the affections of the natural mind, nn. 2180, 2566, 9891, 10,132, 10,407. What sheep
signify, nn. 4169, 4309. What lambs, nn. 3994, 10,132. That winged animals signify
things intellectual, nn. 40,745, 776, 778, 866, 988, 991, 5149, 7441; with a variety ac-
oordmg to thoir genera and species j from experience from the spiritual world, n. 3219.
51

110, 111 HEAVEN.
can have life, except from affection, and according to it. Hence,
likewise, it is, that every animal possesses an innate knowledge
according to the affection of its Ufe. Man, too, as to his natural
man, is like the animals ; wherefore, also, it is usual to compare
him to them in common discourse. Thus a man of mild dis
position is called a sheep or a lamb ; a man of rough or fierce
temper is called a bear or a wolf; a crafty person is termed a
fox or a snake ; and so in other instances.
111. There is a similar correspondence with the objects ofthe
vegetable kingdom. A garden in general corresponds to heaven
as to intelligence and wisdom ; wherefore heaven is called (in
the Word) the garden of God, and paradise(*), and is also
named by man, the heavenly paradise. Trees, according to
their species, coiTespond to perceptions and knowledges of good
and truth, from which are procured intelligence and wisdom.
Therefore it was that the ancients, who were skilled in the sci
ence of correspondences, celebrated their sacred worship in
groves(^) ; and hence it is that, in the Word, trees are so often
mentioned, and heaven, the church, and man, are compared to
them, as to the vine, the olive-tree, the cedar, and others ; and
good works are compared to fruits. The various kinds of food,
also, which are obtained from them, especially those from grain,
correspond to affections of good and truth, because these sus
tain man's spiritual life, as earthly food sustains his natural
life(^). Hence bread, in general, corresponds to the affection
of all good, because it supports life better than other aliments ;
and because by bread is meant all food whatever. On account
of this correspondence, also, the Lord calls Himself the bread
of life ; and for the same reason loaves were applied to a sacred
use in the Israelitish Church, being placed upon the table in
the tabernacle and called the shew-bread : and hence, likewise,
all the divine worship performed by sacrifices and burnt-offer
ings, was called bread. On account, also, of this correspond
ence, the most holy solemnity of worship in the Christian
Church is the holy supper, the elements used in which are
bread and wine('). From these few examples the nature of
correspondence may be seen.
(*) That a garden and a paradise, from correspondence, signify intelligence and wis
dom, nn. 100, 108 ; from experience, n. 3220. That all things which correspond, sig
nify also the same thiugs in the Word, nn. 2896, 2987, 2989, 2990, 2991, 8002, 8225.
(') That trees signify perceptions and knowledges, nn. 103, 2168, 2682, 2722, 2972,
7692. That therefore the ancients celebrated divine worship in groves under trees,
according to their correspondences, nn. 2722, 4552. Of the influx of heaven into tha
B-ibjeots ofthe vegetable kingdom, as into trees and plants, n. 3648.
(') That meats, from correspondence, signify such things as nourish spiritual life,
nn. 3114, 4459, 4792, 4976, 5147, 5293, 5340, 5842, 5410, 5426, 5576, 5582, 5588, 5655,
5915, 6277, 8562, 9008. » > ' > i i . . > i
(') That bread signifies all the good which nourishei the spiritual life of man, nn.
2165, 2177, 8478, 8735, 8818, 4211, 4217, 4735, 4976, 9328 9545, 10,686. That the
bread, which was on the table in the tabernacle, had a like Bigniflcation, nn. 3478,
»545. That the sacriflc is in general were called bread, n. 2165. That bread iiivolvei
52

HEAVEN. 112, 113
112. How conjunction between heaven and the world is eft
fected by correspondences, shall also be briefly explained.
The Lord's kingdom is a kingdom of ends, which are uses ; or,
what amounts to the same, is a kingdom- of uses, which are
ends. On this account, the universe was so created and formed
by the Divine Being, as that uses might everywhere be invest
ed with such coverings, as to be presented in act or effect, first,
in heaven, and afterwards, in the world ; and should thus be
manifested by degrees, and in succession, even to the ultimates
of nature. It hence is evident, that the correspondence between
natural things and spiritual, or between the world and heaven,
exists through uses, and that uses are what conjoin them ; also,
that the forms with which uses are clothed, are correspondences,
and mediums of conjunction, so far as they are forms of uses.
In the natural world, and its three kingdoms, all things that
exist according to divine order are forms of uses, or are effects
formedyrom use^/br use ; and thus they all are correspondences.
In man, however, so far as he lives according to divine order,
thus in the love of the Lord and his neighbor, his actions are
uses in form, and are correspondences, by which he is conjoined
with heaven. To love the Lord and the neighbor is, in general,
to perform uses.C) It is to be observed, further, that man is
the being through whom the natural world is, conjoined with
the spiritual, or that he is the medium of such conjunction.
For both the natural world and the spiritual world exist in
him (see above, n. 57) : wherefore, so far as he is a spiritual
man, he is a medium of such conjunction ; but so far as he is
only a natural man, and not also a spiritual man, he is not such
a medium. But, nevertheless, the Divine influx continues to
flow into the world, independently of the mediation of man,
and even into the elements appertaining to him which are de
rived from the world ; but not into his rational faculty.
113. As all things that exist according to divine oMer corre
spond to heaven, so all things that exist in contrariety to divine
order correspond to hell. All those which correspond to heaven,
all food, n. 2165. Thus that it signifies all food, celestijil and spiritual, nn. 276, 680,
2165, 2177, 3478, 6118, 8410.
C) That all good has its delight from uses, and according to uses, and like-wise its
quality ; hence, sueh as the use is, such the good, nn. 8049, 4984, 7088. That angelio
life consists in the goods of love and of charity, thus in performing uses, n. 454. That
nothing is regarded by the Lord, and thence by the angels, but tbe ends, which aro
uses, appertaining to man, nn. 1317, 1645, 5949. That the kingdom of the Lord is a
kingdom of uses, thus of ends, nn. 454, 696, 1103, 8645, 4054, 7038. That to serve
the Lord is to perform uses, n. 7088. That all things in man, to every particular,
are formed for asc, nn. (8565,) 4104, 5189, 9297 ; and that they are formed from use ;
thus, that use is prior to the organic forms in man by which use is effected, because
-3se exists from the influx of tbe Lord through heaven, nn. 4223, 4926. That the in
teriors of man also, which belong to his mind, as he grows up to maturity, are formed
from use and for use, nn. 1964, 6815, 9297. That hence, man is of such a quality as are
tho uses appertaining to him, nn. 1568, 8570, 4054, 6571, 6985, 6988, 10,284. Tliat uses
are tbe ends, for the sake of which the actions are performed, nn. 8565, 4054, 4104.
C-315. That use is the first and last, thus the all of man, n. 1964.
63

114, 116 HEAVEN
have relation to good and tmth ; but those which coirespond to
hell, have relation to evil and falsity.
114. Something shall now be offered respecting the science of
correspondences, and its use.
It has been stated above, that the spiritual world, which is
heaven, is conjoined with the natural world by correspondences ;
by which, therefore, man has communication with heaven. For
the angels of heaven do not think from natural things, as man
does : wherefore, when man is grounded in the science of cor
respondences, he may be in consort with the angels as to the
thoughts of his miud, and so be conjoined with them as to his
spiritual or internal man. In order that there might exist a
conjunction between heaven and man, the Word was written by
pure correspondences. All its contents, to the most minute par
ticulars, are in such correspondence :(') wherefore, if man were
skilled in the science of correspondences, he would understand
the Word as to its spiritual sense, and would thence be enabled
to obtain a knowledge of arcana, of which nothing is to be seen
in the literal sense. For, in the Word, there is both a literal
sense and a spiritual sense. The literal sense is composed of
such ideas as exist in the world, but the spiritual sense of such
as e.xist in heaven : and since the conjunction between heaven
and the world is the result of correspondences, therefore a Word
was given of such a kind, as that every particular contained in
it, even to the minutest iota, should have its correspondence. (*")
115. I have been instructed from heaven, that the most an
cient natives of our earth, who were celestial men, thought from
correspondences themselves, and that the natural objects of the
world, which they had before their eyes, served them as me
diums for such contemplations ; and that, as being of such a
character, they enjoyed consociation with the angels, and held
conversation with them ; so that, through them, heaven was con
joined with the world. On this account, that period was
called the golden age ; respecting which it is related by ancient
writers, that the inhabitants of heaven then dwelt with men,
and conversed with them familiarly, as friends with their friends.
But after those times, another race arose, who, as I have been
informed, did not think from correspondences themselves, but
from the science of correspondences ; and that then also existed
a conjunction of heaven with man, but not of so intimate a kind.
The period when these flourished was called the silver age. An
other race still succeeded, who possessed, indeed, a knowledge
of correspondences, but did not think from the science of them,
(') That tbe Word was written by pure correspondences, n. 8615. That by tha
Word, man has conjunction witb heaven, hn. 2399, 6943, 9396, 9400, 9401, 10,376,
10,452. _ (") Respecting the spiritual sense of the Word, see tbe small work on tho White
Horse mentioned in the Apocalypse (now printed at the end of the Doctrine of tht
Xew Jerusalem respecting the Scared Scripture).
54

HEAVEN. 116, 117

by reason that they were only grounded in natural good, and
not in the spiritual, like their predecessors. The period of these
was called the age of brass (or copper). After these ages had
passed away, man, I have been instructed, became, in succes
sion, external, and at last corporeal ; and that then the science
of correspondences became utterly extinct, and with it, knowl
edge respecting heaven, and most things belonging to it. Their
naming those ages from gold, silver, and brass (or copper), (")
also had its ground in correspondence ; for gold, by correspond
ence, s.ignifies celestial good, being the good in which the most
ancient race were grounded ; but silver signifies spiritual good,
being that which formed the character of the ancients who suc
ceeded them : brass (or copper) signifies natural goofl, being
that of their next posterity. But iron, from which the last age
took its name, signifies hard truth witliout good.

OF THE SUN IN HEAVEN.
116. In heaven, the sun of this world is not to be seen, nor
any thing which thence exists, the whole of which is natural.
For nature commences from that sun, and whatever it produces
is denominated natural. But that which is spiritual, in the
sphere of which heaven exists, is above nature, and is entirely
distinct from that which is natural ; nor is there any communi
cation between them, except by coirespondences. The nature
of the distinction between them may be comprehended from
what was delivered above respecting degrees (n. 38) ; and the
nature of the communication between them, from what is stated
in the two preceding Sections respecting correspondences.
117. But although the sun of this world is not seen in heaven,
nor any thing which exists from it ; it nevertheless is true, that
in heaven there is a sun, that there is light, that there is heat,
and aU things that are seen in the world, with innumerable
others : only, they are not from the same origin : for all the
things which exist in heaven are spiritual, whereas those in the
world are natural. The sun of heaven is the Lord,* the light
(") That gold, from correspondence, signifles celestial good, nn. 118, 1551, 1652,
5658, 6914, 6917, 9510, 9874, 9881. That silver signifies spiritual good, or truth from
a celestial origin, nn. 1551, 1552, 2954, 5658. That copper signifies natural good, nn.
425, 1551. That iron signifies truth in the ultimate of order, nn. 425, 426.
* This statement is not to be understood too strictly, as if the Lord Himself wero
tnat sun. It has been shown above, in a particular Section (un. 78—86), that heaven
is in the form of a man, because the Lord is in that form, or because " God is a Man"
(n. 85) : and it is stated below (n. 121), that " the Lord in person is encompassed with
ihe sti«," thus, is not that sun Himself. As to suppose this would be a daneeroua
error, the Author sometimes cautions the reader against falling into it; as in tne fol
lowing passage : " He Himself is not that sua ; but divine love and divine wisdom,
in their proximate emanation from Him, aud round about Him, appear as a sun before
65

117, 118 HEAVEN.
Ithere is Divine Truth, and the heat thiere is Divine Good, which
proceed from the Lord as a sun. It is from that origin that aU
things proceed which exist and appear in heaven. But the light
and heat, with the things thence existing, in heaven, will be
treated of in the following Sections ; this Section shall be de
voted to the sun which there shines. The reason that the Lord
appears in heaven as a sun, is, because it is from Divine Love
that all spiritual things exist, and, by means of the sun of the
natural world, all natural things likevdse. It is that Love which
shines as a sun.
118. That the Lord actually appears in heaven as a sun,
has not only been told me by the angels, but it has also,
BometiAes, been granted me to see. What, therefore, I have
heard and seen of the Lord as a sun, I will here briefly de
scribe. The Lord appears as a sun, not in heaven, but far above the
heavens ; nor yet over head, or in the zenith, but before the
faces of the angels, in a medium altitude. He appears at a
great distance, in two situations, one before the right eye, and
the other before the left. Before the right eye. He appears ex
actly like a sun, as if of the same sort of fire, and of the same
"Hiagnitude, as the sun of this world : but before the left eye He
does not appear as a sun, but as a moon, of similar but more
brilliant whiteness, and of similar magnitude, with the moon of
our earth ;* only it appears surrounded with many smaller
moons, as it were, each of which is similarly white and brilliant.
The reason that the Lord appears, with this difference, in two
Situations, is, because He appears to every one according to the
nature of the party's reception of Him, thus differently to those
Who receive Him in the good bf love and to those who receive
Him in the good of faith. To those who receive Him in the
good of love. He appears as a sun, fiery and fiaming, according
to their reception. These are the subjects of His celestial king
dom. But to those who receive Him in the good of faith, itfe
appears as a moon, white and brilliant, according to their re.
the angels. Himself, in the sun, is a Man, our Lord Jesus Christ, both with respect
to the all-oi-iginating Divinity, and -with respect to the Divine Humanity." — {ThU
Christian Religion, n. 25). — Jx.
* It is not to be supposed, from what is here said, that the Lord appears both as a
eun and as a moon to the same angels ; still less that, as a moon, he appears uot more
bright than the moon in the world. The two appearances aro described as those of fi
Bun and moon respectively, because they, bear the same relation to each other as do
those two natural luminaries; bat, in reality, to those by whom the Lord is said to ba
seen as a moon, that inoon is their sun, and is so denominated by the author in som%
bf his other works. To the anofcls of the celestial kingdom, the Lord appears as a
Bun, of a glowing brightufiss, of which no conception can be formed by our natural
ideas ; and it is soon by them rather towards the right, or before the right eyo : and
to tho angels of the spiritual kingdom he also appears as a sun, far exceeding in radi
ance the s-an of this world, though, compared to the sun seen by the celestial angeis,
this sun is only as a moon; and it appears ' rather towards tlie left, or before the lefl
eye of those who behold it. With this explanation in tho mind, all that is Siiiii above,
«nd u what follows, will be easily understood.- iV. ...
66

HEAVEN. 118, 119

ception. These are the subjects of His spiritual kingdom.(')
The reason is, because the good of love corresponds to tire^
whence fire, in the spiritual sense, is love ; and the good of
faith corresponds to light, and light, also, in the spiritual sense,
is faith. (^) The reason that He appears before their eyes, is,
because the interiors, which belong to the mind, see through the
eyes ; from the good of love through the right eye, and from
the good of faith through the left.(^) For all things that are on
the right side, both in angels and men, correspond to the good
from which proceeds truth ; and those on the left, to truth which
is derived from good.(^) The good of faith is, in its essence,
truth derived from good.
119. It is on this account, that, in the Word, the Lord, with
respect to love, is compared to the sun, and with respect to faith,
to the moon ; and also that love, derived from the Lord and
directed to Him, is signified by the sun, and faith, similarly de
rived and directed, by the moon ; as in these places : " The light
of the moon shall be as the Ught of the sun, and the light of the
sun shall be sevenfold, as the Ught of seven days". — (Isa. xxx. 26.)
" When I shall put thee oitt, I will cover the heaven, and make
the stars thereof da/rk : I will cover the simi with a cloud, and
the moon shall not give her light. All the bright lights of heav
en will I make da/rk over thee, and set darkness upon thy land" — ¦
(Ezek. xxxii. 7, 8.) " The sun shall be darkened in his going
forth, and the nioon shall not cause her light to shine" — -.(Isa.
xiii. 10.) " The sun and m,oon shall be dark, and the stars shall
withd/r aw their shining, — The sun shall be turned into da/rkness,
and the moon into blood." — (Joel ii. 10, 31 ; iv. 15.) " The sun
became black as sackcloth of hair, cmd ihe moon became as blood :
and the sta/rs of heaven fell into the ea/rth," — (Kev. vi. 12, 13.)
" Immediately after the tribulation of those days, the sun shall
be da/rkened, and the moon shall not give her light, and the stars
shall fall from hea/oen," — (Matt. xxiv. 29.) And in other places.
(') That the Lord appears in heaven as a sun, and that He is the sun of heaven, nn.
1058, 3636, 3643, 4060. That the Lord appears to those who dwell in the celestial
kingdom, where love to Him is the ruling love, as a sun, and to those who dwell in
the spiritual kingdom, where charity towards the neighbor and faith bear rule, as a
moon, nn. 1521, 1529, 1580, 1531, 1837, 4060. That the Lord, as a sun, appears at a
middle altitude before the right eye, and as a moon, before the left eye, nn. 1053,
1521, 1529, 1530, 1581, 3686, 3648, 4821, 5097, 7078, 7083, 7173, 7270, 8812, 10,809. That
the Lord has been seen as a sun and as a moon by me, nn. 1531, 7173. That the
Lord's Essential Divinity is far above His Divine Sphere in heaven, nn. 7270, 8760. .
C) That fire, in the Word, signifies love in each sense, nn. 934, 4906, 6215. That
sacred or heavenly fire signifies divine love, nn. 934, 6314, 6832. That infernal fire sig-
hifies the love of self and of the world, and every concupiscence which belongs to those
loves, nn. 1861, 5071, 6814, 6832, 7575, 10,747. That love is the fire of life, and that
the life itself is actually thence derived, nn. 4906, 5071, 6032, 6314. That light sig
nifies the truth of faith, nn. (3395,) 8485, 3636, 3643, 8998, 4802, 4413, 4415, 9548, 9684.
(') That the sight of the left eye corresponds to the truths of faith, and that the sight
or'the right eye corresponds to their goods, nn. 4410, 692b.
(*) That the parts and things which are on a man's right side have reference to good
tti^ra which truth is derived ; and that tho parts and things on the left sids have refer
ence to truth derived from good, nn. 9495, 9604.
57

120, 121 HEAVEN.
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 exist no longer. That the Lord is seen
in heaven as a sun, is also evident from His appearance when
He was transfigured before Peter, James, and John ; on which
occasion it is related, that " His face did shine as the sun"
(Matt. xvii. 2). When the Lord was thus seen by those disciples,
they were withdrawn from the body, and were in the light of
heaven. Hence it was, that the ancients, who belonged to the
representative church, when in divine worship, turned their faces
towards the sun in the east : and it is from them that the custom
is derived of building churches with eastern aspect.
120. How immense, and of what nature the Divine Love is,
may be inferred from comparing it with the sun of this world.
From such comparison it wUl be seen, that it is of the most
ardent description : in reality, if you can believe the assertion,
its ardency is much greater than the heat of that sun. On this
account, the Lord, as a sun, does not fiow into heaven immedi
ately, but the ardency of His love is tempered, by degrees, in
the way. The tempering mediums appear like radiant belts
around the sun ; in addition to which, the angels are veiled over
with a thin suitable cloud, that they may not be injured by the
infiux-C") Thus, also, the heavens are situated at distances from
the sun proportioned to the angels' capacities of reception. The
superior heavens, being grounded in the good of love, are near
est to the Lord as a sun : and the inferior heavens, being in the
good of faith, are more remote from that sun : but they who are
grounded in no good at all, like the inhabitants of hell, are very
remote indeed, and this in proportion to the degree of their op
position to good-C)
121. When, however, the Lord appears in heaven, which
often occurs, he does not appear clothed with the sun, but in an
angelic form, distinguished from the angels by the Divinity
which is translucent from his countenance. For He is not there

(') That constellations and stars, in the Word, signify the knowledges of good and
truth, nn. 2495, 2849, 4697.
(") The nature and degree of the divine love of the Lord illustrated bv comparison
with the fu-e of the sun of tbe world, nn. 6834, (6844,) 6849. That the iivine love o{
the Lord is love. towards all the human race, desiring to save them, nn. 1820, 1865,
2258, 6872. That the love proximately proceeding from the fire of the Lord's love does
not enter heaven, but that it appears around the sun as radiant belts, n. 7270. That
the angels also are veiled with a thin corresponding doud, lest they should suffer injury
from the influx of burninf love, n. 6849.
(') That the presence of tne Lord witb the angels is according to their reception ot
the good of love and of faith from Him, nn. 904, 4198, 4820, 6280, 6832, 7042, 8819,
9680, 9682, 9683, 10,106, 10,811. That the Lord appears to every one according to His
quality, nn. 1861, 8235, 4198, 4206. That the hells are remote from the heavens in
consequence of their inhabitants not being able to bear the presence of divine love
from the Lord, nn. 4299, 7519, 7788, 7989, (8157,) 8306, 9827. That hence the he?li
are most remote from the heavens, and that this remoteness is the srcat eulf no.
9346,10,187. '
68

HEAVEN. 122, 123
in person, — the Lord, in person, being always encompassed with
the sun ; bit He is in the presence of the angels by aspect.
For it is common, in heaven, for persons to appear as present in
the place on which the view is fixed, cr in which it is termi
nated, although this may be very distant from the place in which
the persons thus seen actually are. This presence is called tho
presence of the internal sight ; which will be treated of hereafter.
The Lord has also been seen by me out of the sun, in an angelic
form, a Uttle below the sun, at a great altitude. I have likewise
seen Him near, in a similar form, with a resplendent counte
nance : and once in the midst of a band of angels, as a flaming
beam of light.
122. The sun of the natural world appears to the angels as a
sort of mass of thick darkness opposite to the sun of heaven ;
and the moon as a sort of mass of darkness opposite to the moon
of heaven : the reason is, because any thing fiery belonging to
the world corresponds to the love of self; and any thing lumi
nous thence proceeding corresponds to falsity derived from that
love ; and the love of self is diametrically opposite to Divine
Love, and the falsity thence derived is diametrically opposite to
Divine Truth ; and, to the angels, whatever is opposite to Divine
Love and Divine Truth, is thick darkness. On this account, to
worship the sun and moon of the natural world, and to bow
down one's self to them, signifies, in the Word, to love one's
self, and the falsities which proceed from the love of self: where
fore it is said of such idolaters, that they should be cut off.(^)
(Deut. iv. 19 ; xvii. 3, 4, 6 ; Jer. viii. 1, 2 ; Ezek. vin. 15, 16, 18 ;
Rev. xvi. 8 ; Matt. xui. 6.)
123. Since the Lord appears in heaven as a sun, by virtue of
the Divine Love which is in Him and proceeds from Him, all
the inhabitants of the heavens turn themselves constantly to
wards Him ; those who belong to the celestial kingdom turning
towards Him as a sun, and those who belong to the spiritual
kingdom turning towards Him as a moon. But the inhabitants
of hell tum themselves towards that mass of thick darkness and
that mass of darkness which are opposite to the former, thus,
backwards from the Lord. The reason of 'this is, because all
who inhabit the hells are grounded in the love of self and of the
world, and thus are opposite to the Lord. Those who turn them
selves towards that appearance . of thick darkness which is in
lieu of the sun of the natural world, are those who inhabit tho
hells at the back, and are called genii; but those who tum
themselves towards the appearance of darkness which is in lieu
(') That the sun ( f the world does not appear to the angels, but, in its place, a dark
ap'^arance at the back, opposite to the sun of heaven, or the Lord, nn. 7078, 9755.
lfe,t theBun,intho opposite sense, signifies the love of self. n. 2441. In which sense,
by adoring the sun is signified to adore those things which are contrary to heavenly
love, or to the Lord, nn. 2441, 10,584. That to those who reside within the hells, the
enn of heaven is thick darkness, n. 2441.
69

124—126. HEAVEN.
of the moon, are those who inhabit the hells in front, and are
called spirits. It on this account that the inhabitants of the
hells are said to be in darkness, and those of the heavens in
light. Darkness signifies falsity derived from evil, and Ught
signifies truth derived from good. The reason that they tum
themselves in such directions, is, because all, in the otber life,
look towards the objects which reign in their interiors, thus,
towards their loves ; and the interiors of an angel or spirit
fashion his face ; and, in the spiritual world, the quarters are not
determinate, as they are in the natural world, but they 'are de
termined by the direction of the feces of the inhabitants. Man,
also, as to his spirit, turns himself in a similar way. A person
who is immersed in the love of self and the world, turns himself
backwards from the Lord ; whereas one who is grounded in love
to Him and his neighbor, turns himself towards Him. Of this,
however, the man himself is not conscious ; because he is living
in the natural world, in which the quarters are determined by
the rising and setting of the sun. As, however, this is a. matter
which can with difficulty be comprehended by man, it shall be
illustrated in some following Sections, in which the Quarters,
Space, and Time, in Heaven, shall be treated of.
124. Since the Lord is the Sun of heaven, and all thinga
which are from Him look towards Him, He, also, is the Com
mon Centre, from which proceed all direction and determina-
tion.(') Thus, likewise, all things beneath are in His presence,
and under His auspices ; both those in heaven, and those on
earth. 126. From what has now been stated, the truths advanced
and shown in the preceding Sections respecting the Lord may
be seen more clearly ; namely. Thai He is the God of Hea/ven
(nn. 2 — 6); That His Divine Sphere constitutes Hea/oen (nn,
7 — 12) ; That the Divine Sphere ofthe Lord in Hea/ven is Ixme
to Him and Cha/rity towards the Neighbor (nn. 13 — 19) ; That
there is a Correspondence between all things belonging to the
World, and Hea/ven, and through Hea/ven with the Lord (nn.
87 — 115) ; also. That the Sun and Moon ofthe Natu/ral World
ha/ve such Correspondence (n.' 106).

OF LIGHT AND HEAT IN HEAVEN.
126. That there is light in the heavens cannot be conceived
by those who only think from nature ; and yet the light in the
(') That tho Lord is the common centre, to which all things belonging to haavea
turn themselves, n. 3633. ,
60

REAVEN, 127, 128
heavens is so great, as to exceed by many degrees the noonday
light of the world. I have often seen it, even in the evening
and in the night. In the beginning of my experience, I won
dered when I heard the angels say that the light of the world
is little better than shade compared with the Tight of heaven ;
but since I have seen it I can testify that it is so. Its white
ness and brightness are such as to surpass all description. The
objects seen by me in the heavens were seen in that light ; thus,
far more clearly and distinctly than objects can be seen in the
Worid. 127. The light of heaven is not natural like that of the world,
but spiritual ; for it proceeds from the Lord as a sun, and that
sun is Divine Love : as shown in the preceding Section. That
which proceeds from the Lord as a sun, is called in heaven
Divine Truth. It is, however, in its essence. Divine Good uni
ted to Divine Truth. It is hence that the angels have light
and heat ; their light being from Divine Truth, and their heat
from Divine Good. It may hence be manifest, that the light of
heaven, and its heat also being from such an origin, are spiritual
and not natural.^)
128. The reason that Divine Truth is the angels' light is, be
cause the angels are spiritual, and not natural. Spiritual beings
see from their sun, and natural beings from theirs. Divine
Truth is that from which the angels derive understanding, and
understanding is their internal sight, which enters by infiux into
their external sight, and produces it. Hence, whatever objects
appear in heaven from the Lord as a sun, appear in light.(^)
Such being the origin of light in heaven, it undergoes variations
according to the angels' reception of Divine Truth from the
Lord; or, what amounts to the same, according to the intel
ligence and wisdom in which the angels are grounded. It
therefore is different in the celestial kingdom from what it is in
the spiritual kingdom ; and so, again, in every society of both
The light in the celestial kingdom appears as of fiame, because
the angels who dwell there receive light from the Lord as a sun :
but the Ught in the spiritual kingdom is white, because the
angels who dwell there receive light from the Lord as a moon.
(See above, n. 118.) The light, also, is not the same in one so
ciety as in another. It likewise differs in each individual so
ciety ; those who^ inhabit the centre enjoying more light, and
those in the circumferences less. (See above, n. 43.) In one.
word : in the same degree as the angels are recipients of Divine
Truth, or are grounded in intelligence and wisdom from the
(¦) That all light in the heavens is from the Lord as a sun, nn. 1058, 1 521, 3195;
S341, 3636, 8643, 4415, 9548, 9684, 10,809. That the divine truth proceeding from the
Lord appears in heaven as light, and causes all the light of heaven, nn. 3195, 3223,
5400, 8644, 9399, 9548, 9684.
.(") That the light of heaven illuminatps both the sight and the understandinjf o*
•ogeU and spirits, nn. 2776, 3133. <
61

129, 130 HEAVEN.
Lord, they have Ught.(^ On this account the angels of heaven
are called angels of light.
129. Since the Lord in the heavens is Divine Truth, and
Divine Truth is there the Ught, therefore, in the Word the Lord
is caUed the Light, as is likewise every truth that proceeds from
Him; as in these places: Jesus said, "lam the light of the
world: he that followeth Me shall not walk in darkness, but
shall home the Ught of ^*fe."— (John vui. 12.) "As long as I
am in the world, I am the light qf the worlds — (Ch. ix. 6.)
" Jesus said, — Yet a Uttle while is the light with you Walk
while ye have the light, lest darkness come upon you. While ye
hame Ught, believe in the light, that ye may be the children of
light.  lam come a light into the world, that whosoever be
lieveth on Me should not abide in darkness." — (Ch. xii. 35, 3(?,
46.) " Light is come into the world, and men loved darkness
better than light, because their deeds were evil?'' — (Ch. iii. 19.)
John said of the Lord, that He " was the irue light, which en-
Ughteneth every man." — (Ch. i. 9.) " The people that _ sat in.
da/rkness saw great light; and to them that sat in the region and
shadow of death, light is sprung up." — (Matt. iv. 16.) / will
"give thee for a covenant ofthe people, for a Ught of the Gerv-
tiles," — (Isa. xlii. 6.) "I will yive thee for a Ught of the Gen-
Ules, that thou mayest be my salvation unto the end of the earth?''
— (Ch. xlix. 6.) " The nations of them that are saved shall walk
in the light of it,"—{B.ev, xxi. 24.) " 0 send out thy light and
thy truth : let them lead me," — (Ps. xliii. 3.) In these and other
passages the Lord is called the light, on account of the Divine
Truth which proceeds from Him ; and the truth itself is also
denominated light. Since light exists in the heavens 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 rai-
ment was white as the light" or " became shining, exceeding
white as snow, so as no fuller on ea/rth could white them," — (Matt.
xvii. 2 ; Mark ix. 3.) The reason that the Lord's garments thus
appeared, was because they represented the Divine Truth which
exists from Him in the heavens. Garments, also, in the Word
signify truths ;(*) whence it is said in David, " 0 Jehovah, — who
coverest thyself with light, as with a garment," — (Ps. civ. 2.)
130. That the light in heaven is spiritual, and that such Ught
is Divine Truth, may also be concluded from the fact that man
likewise enjoys spiritual light, and derives from it enlighten-
, (') That light is seen in heaven according to the intelligence and wisdom of the
angels, nn. 1524, 1529, 1580, 8839. That the differences of ligbt in the heavens are as
many as are the angelic societies, since perpetual varieties as to good and truth, thus
as to wisdom and intelligence, exist in the heavens, nn. 684, 690, 3241, 3744, 8745,
4414, 5598, 7236, 7883, 7836.
(*) That garments, in the Word, signify truths, because they invest good, nn. 1078,
2576, 5248, 5819, 5954, 9216, 9952, 10,586. That the garments of the Lord, when He
-was Iransfigured, signified the divine truth proceeding from His divine love, r.n. 9818,
9216.
62

HEAVEN. 130, 131
ment, in proportion as he is grounded, from Divine Truth, in
intelligence and wisdom. Man's spiritual light is the light of
his understanding, the objects of which are truths ; which that
light arranges analytically into order, forms into reasons, and
draws from them conclusions in series respecting the subjects of
inquiry .(') That it is by a real Ught that the understanding sees
all this the natural man is not aware, because he does not see
it with his eyes nor discern it in his thoughts : ne'^ertheless,
there are many who are acquainted with it, and who also dis
tinguish it from the natural light which alone is enjoyed by those
who only think naturally and not spiritually. They think only
naturally who merely direct their view into the world, and as
cribe all to nature ; but they think spiritually who elevate their
view to heaven, and attribute all to the Divine Being. That that
which enlightens the mind is a true light, completely distinct
from that which is called natural light, it has been frequently
granted me to perceive, and to see also. I have been elevated
into that light, more and more interiorly, by degrees ; and in
proportion to such elevation my understanding was enlightened,
till at length I had a perception of things of which I before had
none, and at last of such as I could not so much as comprehend
in thought derived from natural light. I have sometimes been
vexed at npt being able so to comprehend them, although in
heavenly light I had perceived them clearly and perspicuously.(*)
Since there is a light appropriate to the understanding, it is
usual to speak of that faculty in the same terms as of the eye ;
as when we say that it sees, and has light, — meaning, that it
perceives ; or that it is obscure, and in the dark, — meaning, that
it does not perceive ; with many similar phrases.
131. The light of heaven being Divine Truth, it also is Divine
wisdom and intelligence ; whence the same is meant by being
elevated into the light of heaven, as by being elevated into in
telligence and wisdom, and enlightened ; wherefore the angels
have light exactly in the same degree as they have intelligence ,
and wisdom. Since the light of heaven is Divine wisdom, all,
when seen in that light, are known at once as to their quality.
The interiors of every one are displayed openly in his face, just
C) That the light of heaven illuminates the understanding of man ; and that, o..
this account, man is rational, nn. 1524, 3138, 8167, 4408, 6608, 8707, 9128, 9399,10,569.
That the understanding is enlightened, because it is recipient of trath, rn. 6222, 6608,
10,661. That the understanding is enlightened so far as man receives truth in good
from the Lord, n. 3619. That the understanding is ofsucb a quality as are the truths
derived from good, from which it is formed, n. 10,064. That the understanding haa
light from heaven, as the sight has light from the world, nn. 1524, 5114, 6608, 9128.
Tnat the light of heaven proceeding from the Lord, is always present with man, but
that it only enters so far as man is grounded in truth derived from good, nn. 4060,
4214. (') That man, when he is elevated from the sensual principle, comes into a milder
lumen, and at length into celestial light, nn. 6318, 6815, 9407. That there is an aotuaj
elevation into the light of heaven, when man is elevated into intelligence, n. 8190.
How great a light has been perceived, when I have been -withdrawn from worldly
ideas, nn. 1526, 6608.
63

132, 133 HEAVEN.

as they really are : and not. the least particular can remain con
cealed. The interior angels, also, love to have all that is in
them made manifest, because they will nothing but what is
good. It is different with spirits below heaven, who do notwlll
what is good ; on which account they are dreadfuUy afraid ol
being looked at in the light of heaven : and, what is wonderful,
the inhabitants of heU, though they appear among themselves
as men, appear in the light of heaven as monsters, horrible in
countenance and horrible in person, the exact forms of their
own evU.O Man also appears in a similar way, as to his
spirit, when looked at by angels : if he is good, he appears as a
man, beautiful according to the degree in which he is good : if
he is evil, he appears as a monster, deformed according to tne
degree in which he is evil. It hence is clear, that in the light
of heaven all things are made manifest : they are so because the
light of heaven is Divine Truth.
132. Since, in the heavens. Divine Truth is light, all truths
whatever, be they found where they may, whether within an
angel or without him, whether within the heavens or without
them, shine, or give light. Truths without the heavens, how
ever, do not shine Uke truths within them. Truths without the
heavens give a -frigid light, Uke snow, that possesses no heat,
because they do not derive their essence from good, as do truths
within the heavens ; wherefore also that frigid light, on the
illapse of light from heaven, disappears, and, if there is evil
beneath, is turned into darkness. This I have often witnessed ;
with many other remarkable facts relating to shining truths. ;
the mention of which I omit.
133. Something shall now be stated respecting the heat of
heaven. The heat of heaven, in its essence, is love. It proceeds from
the Lord as a sun : and that this is the Divine Love existing in
the Lord and proceeding from Him, has been shown in the pre
vious Section. It hence is evident, that the heat of heaven is
spiritual, as well as its light, being both from the same origin.(^
There are two things which proceed from the Lord as a sun.
Divine Truth and Divine Good. Divine Truth is displayed in
the heavens as light ; and Divine Good as heat.- Divine Truth
and Divine Good are, however, so united, that they are not two,
but one. Still, with the angels they are separated ; there being
some angels who recei^'e Divine Good more than Divine Truth,
and others who receive Divine Truth more than Divine Good.
(') That those who dwell in the hells, in their own light, which is like that of igni
ted charcoal, appear to themselves as men, but in the ligbt of heaven as monsters, nn.
4631, 4588, 4674, 5057, 5058, 6605, 6626.
(') That there are ''.v(o origins of heat, and likewise two origins of light, viz., the Bun
of the world and the sun of iioaven, nn. 8838, 5215, 7324. That beat from the Lord as
a sun is the affection which proceeds from love, nn. 8686, 8648. Hence, that spiritual
heat is, in its essence, love, nu. 2146, 3388, 8889, 6314.
64

HEAVEN. 134, 136

Tliey who. receive more Divine Good are in the Lord's celestial
kingdom ; and they who receive more Divine Truth are in the
Lord's spiritual kingdom. The most perfect angels are those
that receive both in the same degree.
134. The heat of heaven, like its light, is everywhere various.
It is different in the celestial kingdom from what it is in the
spiritual kingdom ; and also in every society of each. It not
only differs in degree, but also in quality. It is more intense
and pure in the Lord's celestial kingdom, because the angels
there receive more Divine Good : it is less intense and pure in
the Lord's spiritual kingdom, because the angels there receive
more Divine Truth : and it differs, also, in every society, ac
cording to the state of reception in the inhabitants. There is
also heat in the hells, but of an unclean nature.(') The heat
in heaven is what is meant by sacred and heavenly fire ; and
the heat of hell is what is meant by profane and infernal fire.
By both is meant love ; by heavenly fire, love to the Lord and
love towards the neighbor, with every affection related to those
loves ; and by infernal fire, the love of self and the love of the
world, with every concupiscence thereto related. That love is
heat derived from a spiritual origin, is evident from the fact
that there is increase of warmth according to increase of love ;
for a man is inflamed, and grows hot, according to the quantity
and quaUty of his love, and its burning nature is manifested
when it is assaulted. It is on this account, also, that it is cus
tomary to use such expressions as " being incensed," " growing
hot," " burning," " boiling," and " taking fire," when speaking
either of the affections belonging to the love of good, or of the
concupiscences belonging to the love of evU.
135. The reason that the love proceeding from the Lord as a
sun is felt in heaven as heat, is, because, from the Divine Good
that proceeds from the Lord, the interiors of the angels are full
of love ; whence their exteriors, being heated from that source,
have a sense of warmth. On this account it is, that in heaven,
the heat and the love mutually correspond to each other, so
that every one there enjoys such a degree and kind of heat as he
does of love : as stated just above. The heat of the natural
world does not at all enter heaven, because it is too gross, and is
natural and not spiritual. With men, however, the case is dif
ferent, because they exist both in the spiritual world and in the
natural world at once : as to their spirit, they have warmth
solely according to their loves ; but as to their body, they derive
it from both sources, both from the heat of their own spirit and
from the heat of the world. The former flows into the latter,
because they correspond to each other. The nature of the cor-
(') That there is heat in the hells, but of an unclean nature, nn. 1773, 2757, 8840.
And that the odor thence arising is like odor from dung and excrement in the world,
and, in the worst hells, is like that of corpses, nn. 814, 819, 820, 948, 954, 6394.
i 65

136, 137 HEAVEN.
respondence between these two kinds of heat, may be concluded
from observing the animals ; for the passions of aomals, the
chief of which is that of procreating an offspring of their own
nature, burst forth, and operate, in proportion to the presence
and afflux of heat from the sun of this world, which heat only
prevails in the seasons of spring and summer. They are much
deceived who imagine, that the influent heat of this world is
what excites the passions of animals ; for there is no influx of
what is natural into what is spiritual, but only of what is spir
itual into what is natural. This influx is according to divine
order ; to which order, the other influx would be contrary. ('")
136. Angels, like . men, have understanding and wiU. The
Ught of heaven constitutes the life of their understanding, be
cause the light of heaven is Divine Truth, and thence Divine
wisdom ; and the heat of heaven constitutes the life of their
will, because the heat of heaven is Divine Good and thence
Divine love. The most essential life of the angels is derived
from that heat ; but not from the Ught, except so far as this has
heat within it. That life is derived from heat, is manifest ; for
when heat is withdrawn, life perishes. It is similar with faith
without love, or with truth without good : for truth, which is
called the object of faith, is light ; and good, which is the object
of love, is heat.(") These truths are seen more evidently when
illustrated by the heat and light of the world, to which corre
spond the heat and light of heaven. By the heat of the world
conjoined with its light, all things that grow on the surface of
the earth receive life and fiourish. This occurs in the seasons
of spring and summer. But by the light separate from heat,
nothing receives life and fiourishes, but all things droop and
die. Ihis occurs in the season of winter, when heat is absent,
though light remains. In consequence of that correspondence,
heaven is called a paradise ; because there, truth is conjoined
with good, or faith with love, as light is with heat in the vernal
season on earth. From these observations, the truth advanced
in its proper Section above (nn. 13 — 19), — "That the Divine
Sphere of the Lord in heaven is love to Him and charity to
wards the neighbor," — may be more fully evident.
137. It is said in John, "In the beginning was ihe Word, and
the Word was with God, and the Word was God,  All things
("¦) That there is spiritual influx, and not physical ; thus, that there is influx from
the spiritual world into the natural, and not from the natural into the spiritual, n.
8219, 5119, 5259, 5427, 5428, 5477, 6822, 9110, 9111.
(") That truths without good are not in themselves truths, because they have not
life, for truths have all their life from good, n. 9603. Thus, that they are as a body
without a soul, nn. 8180, 9154. That truths without good are not accepted of the
Lord, n. 4868. What is the quality of truth without good, thus what is the quality of
faith without love ; and what the quality of truth derived from good, or the quality of
faith derived from love, nn. 1949, 1950, 1951, 1964, 5880, 5951. That it comes to the
same thing, whetiier we speak of truth or of faith, and of good or of love, since truth
is the object of fa!;h, and good is the object of love, un. (2839 ) (4853,) 4997, 7178, 7628,
7624,10,867, > \ .i\ M I

HEAVEN. 137
were made by Him, ana without Him was not any thing made
that was made. In Him was life : and the life was the Ught
ofmen.  He was in the world, and the world was made by
l^im.  And the Word was made flesh, and dwelt among us,
and we beheld His glory." — (Ch. i. 1,3, 4, 10, 14). That it is the
Lord who is meant by the Word, is evident, because it is said
that the Word was made flesh : but what is specifically meant
by the Word has not heretofore been known ; wherefore it shall
here be declared.
The Word here mentioned is the Divine Truth, which exists
in, and proceeds from, the Lord :('^) wherefore, also, it is here
called the light ; and that this is the Divine Truth, has been
shown above in this Section. How all things were made and
created by the Divine Truth, shall now be explained.
In heaven, all power belongs to Divine Truth, and there is
none at all without it.('') It is from their reception of the
Divine Truth that all the angels are denominated powers ; and
they actually are such, in proportion as they are recipients or
receptacles of it. It is by this that they have power over the
hells, and over all who put themselves in opposition; for a
thousand enemies cannot there bear one ray of the Ught of
heaven, which is Divine Truth. Since angels are angels by
virtue of their reception of the Divine Truth, it follows that the
whole of heaven has no other origin ; for heaven is composed of
the angels. That such immense power is inherent in Divine
Truth, cannot be believed by those who have no other idea of
truth than they have of thought, or discourse, which have no
power in themselves, except so far as others act in obedience to
what is spoken : but Divine Truth has power inherently in it
self, and power of such a kind, that by it were both heaven and
the world created, with all things that exist in each.
That such power exists inherently in Divine Truth, may be
illustrated by two comparisons : namely, by the power of truth
and good in man ; and by the power of light and heat which
proceed from the sun in the world.
Dy the power of truth and good in man. All things what
ever that man performs, he does from his understanding and
will. He acts from his will by good, and from his understand
ing by truth ; for all things that exist in the will have relation
C) That the term word, in the Sacred Scripture, signifies various things, viz., dig-
ccurse, the thought of the mind, every thing which really exists ; also, something ;
aud in the supreme sense, the divine truth, aud the Lord, n. 9987. That thp Word
signifles divine truth, nn. 2803, 2894, 4692, 5075, 5272, (7880,) 9987. That the Word
signifies tbe Lord, nn. 2533, 2859.
C) That it is the ¦divine truth proceeding from the Lord which has all power, n,
6948, 8200. That all power in heaven belongs to truth derived from good, nn. 3091,
8563, 6344, 6423, 8304, 9643, 10,019, 10,182. 'That the angels are called powers, and
that they likewise are powers, by virtue of the reception of divine truth from tha
Lord, n. 9689. Tha'; the angels are recipients of divine truth from the Lord, and that
on this account thej are frequently in the Word called gods, nn. 4295, 4402, 8301, 8198,
11160.
67

139, 140 HEAVEN.
to good, and all things that exist in the understanding have re«
lation to truth.('*) Irom these, then, it is, that man puts his
whole body in motion, in which thousands of things rush at
once into action atthe behest and pleasure of those principles.
It hence is evident, that the whole body is formed to be at the
disposal of good and truth ; and, consequently, that it is formed
from good and truth.
By the power of the heat and light which proceed from the
sun in the world. All things in the world that grow, such as
trees, corn, fiowers, grasses, fruits, and seeds, no otherwise de
rive existence, than by means of the heat and light of the sun.
It hence is evident what a productive power is inherent in those
elements : what then must that power be which is inherent in
Divine Light, which is Divine Truth, and in Divine Heat, which .
is Divine Good ; from which, as heaven derives its existence, so
also does the world ? for the world exists through heaven, as
has been shown above.
From these considerations may appear how it is to be under
stood, that by the Word were all things made, and without it
was not any thing made that was made, and that the world also
was made by it ; namely, that these works were produced by
the Divine Truth which proceeds from the Lord.(/') It is on
this account, also, that, in the book of Genesis, mention is first
made of light, and afterwards of such things as depend on light
(ch. i. 3, 4). It also is from this cause, that all things in the
universe, both in heaven and in the world, have relation to good
and truth, and to their conjunction, in order to their possessing
any actual existence.
139.* It is to be observed, that the Divine Good and Divine
Truth which exist in the heavens from the Lord as a sun, are
not in the Lord, but from Him. In the Lord, there is only
Divine Love, which is the Esse, from which those principles
Exist. To Exist from Esse is what is meant by the expression,
to Proceed. This, likewise, may be illustrated by comparison
with the sun of the natural world : The heat and light which
exist in the world, are not in the sun, but are from it. In the
sun is nothing but fire ; from which those elements exist and
proceed. 140, Since the Lord, as a sun, is Divine Love, and Divine
Love is Divine Good Itself, the Divine Emanation which pro
ceeds from Him, and is His Divine Sphere in heaven, is called,
(") That the understanding is recipient of truth, and the will recipient of good, nn.
8628 6125, 7503, 9300, (9930.) That therefore all things which are in the understaiid-
. ing have reference to truths, whether they actually aro truthsj or mau only believes
them to be such ; and that all things which are in tha will have reference to goods, in
Hke manner, nn. 808, 10,122.
(") That tbe divine truth proceeding from the Lord is tha only real existence, nn.
6880, 7004, 8200, That by the divine truth all things were made and created, nn, 2808,
8884,5272,7678. - . >
* There is no n. '.38 in the original. — N.
,68

HEAVEN. 141, 142
for the Sake of distinction, Divine Truth ; although it is Divine
Good united with Divine Truth. This Divine Principle is what
is called the Holy Proceeding that emanates from Him.

ON THE FOUR QUARTERS IN HEAVEN.
141. In heaven, as in the world, there are four quarters, the
east, the south, the west, and the north. These, in both worlds,
are determined by their respective suns; in heaven, by the sun
of heaven, which is the Lord; in the world, by the sun of the
world : but still there are great differences between them.
The FiKST difference is, that in the world, that point is called
the south, where the sun appears when at his greatest altitude
above the earth ; the north, where he is when in the opposite
point below the earth ; the east, where he rises at the equinoxes ;
and the west, where he then sets. Thus, in the world, all the
quarters are determined from the south. But, in heaven, that
point is called the east where the Lord appears as a sun ; oppo
site, is the west ; on the right, in heaven, is the south ; and on
the left is the north ; and j;his continues, let them turn their
face and body about as they may. Thus, in heaven, all the
quarters are determined from the east. The reason that the
point where the Lord appears as a sun is called the east, is,
because all the origin of life is from Him as a sun ; and also,
because, in proportion as heat and light, or love and intelUgence,
are received by the angels from Him, the Lord is said to arise
upon them.* This also is the reason that the Lord, in the Word,
is called the east.(')
142. Another difference is, that, with the angels, the east is
always before their face, the west behind their back, the south
on their right, and the north on their left. But this cannot,
without difficulty, be comprehended in the worid, because a man
here turns his face towards any quarter, indifferently : wherefore
it shall be explained.
The whole of heaven turns itself towards the Lord as its com
mon centre ; whence all the angels turn themselves in the same
direction. That every thing on earth also tends to a common
centre, is well, known. But the direction which things have
towards their centre in heaven differs from that which they have
in the world in this respect: that, in heaven, it is the fore parts
that are directed towards the common centre ; whereas, in the
(') That the Lord , in the supreme sense, is the east, because he is the sun of heaven,
wliich alwavs is in ils rising, and never setting, nn. 101, 5097, 9668.
* To enable the English reader to understand this sentence, he must be informed,
that the Latin word for the cast is oriens, derived from orior, to arise ; whence also is
formed origo, the exact meaning of which is retained in our word '^origin.'''' The
sense of the above will be clear to the English reader, ifj wherever the term "east"
¦ftccnrs, he substitutes in his mind " the rising," which is the literal signification ol
the Latin word — K
69

142, 143 HEAVEN.
world, it is the lower parts. In the world, this tendency is called
the centripetal force, and also, gi-avitation. The interiors ot
the angels, also, actually are turned forwards ; and as the inte
riors exhibit themselves in the face, it is the face, there, which
determines the quarters. (^)
143. But that the angels have the east before their face, let
them turn their face and body about as they may, is a fact which
will be still more difficult of comprehension in the world ; be
cause, here, a man has every quarter before his face, as he turns
himself round : wherefore this also shall be explained.
Angels, like men, tum and incline their faces and bodies in
every direction ; but still they always have the east before their
eyes. The changes of aspect of angels, occasioned by turning
round, are not like those of men ; for they are from a different
origin. They appear, indeed, similar, but yet they are not.
The ruling love is the origin from which all determinations of
aspect proceed, both with angels and spirits. For, as just ob
served, their interiors are actually tumed towards their common
centre, consequently, in heaven, towards the Lord as a sun :
wherefore, as their love is continually before their interiors, and
their face exists from their interiors, being the external form of
them, it follows that the love which reigns in them is continually
before their face. In the heavens, therefore, the Lord as a sun
is continually before them, since it is from Him that their love
is derived :(') and as the Lord Himself is present in His love
with the angels, it is He that causes them to look towards Him,
turn about as they may. These particulars cannot yet be fur
ther elucidated ; but in the subsequent Sections, especially in
those on Pepresentatives and Appearances in heaven, and on
Time and Space in heaven, they will be made more plainly in
telligible. That the angels constantly have the Lord before their face,
has been granted me to know by much experience, and also to
perceive myself. Whenever I have been in company with
angels, I was sensible of the Lord before my face ; and although
He was not seen, still He was perceived in light. That such is
the fact, the angels, also, have frequently testified. Because
the Lord is constantly before the face of the angels, it is usual
to say in the world, respecting persons who believe in God, and
(') That all in heaven turn themselves to tbe Lord, nn. 9828, 10,130, 10,189, 10,420.
That, nevertheless, the angels do not turn themselves to the Lord, but tbe Lord turns
them to Himself, n. 10,139. That the presence of the angels is not with the Lord,
but the Lord's presence is with tbe angels, n. 9415.
(') J'''"* "-^^ ™ *'!'' spiritual world constantly turn themselves to their own .oves ;
and that the quarters there commence and are determined from the face, nn. 10,130,
10,189, 10,420, i:,702. That the face is formed to correspond with the interiors, nn.
fJn -f?*' ^^^°' '^^°'*' '^®"°®' ""* interiors shine forth from the face, nn. 3527, 4066,
4796. That the face makes one with the interiors with the angels, nn. 4796, 4797,
4799, d695, 8249. Of the influx of the interiors into the face and Its muscles, nn. 868L
4800.
70

HEAVEH . 144—147
love Ilim, that they have Him before tlieir eyes, and before their
face, that they look to Him, and that they keep Him in view
Man derives this mode of speaking from the spiritual world ; for
many phrases in human language come from thence, though
men are not aware that such is their origin.
144. The existence of such a turning of the face to the Lord
is one of the wonders of heaven. Many may be there together
in one place, and one may turn his face and body in this direc
tion, and another in that ; and yet they all see the Lord before
them, and each has the south on his right, the north on his left,
and the west behind. Another of the wonders of heaven is this :
that although the aspect of the angels is always directed towards
the east, they nevertheless have also an aspect to the three other
quarters : but their aspect towards these is from their interior
sight, which is that of thought. Another, still, of the wonders
of heaven is this : that it is not lawful for any one in heaven to
stand behind another, so as to look at the back of his head ; and
that if this is done, the influx of good and truth which proceeds
from the Lord suffers disturbance.
145. The mode in which the angels see the Lord differs from
that in which the Lord sees the angels. The angels see the
Lord through their eyes ; but the Lord views the angels in the
forehead. The reason that he views them in the forehead is,
because the forehead corresponds to love ; and the Lord, by
love, flows into their will, and causes Himself to be seen by
their understanding ; to which the eyes correspond.(^)
146. But the quarters in the heavens which constitute the
Lord's celestial kingdom, differ from the quarters in the heavens
which constitute His spiritual kingdom, by reason that the Lord
appears to the angels in His celestial kingdom as a sun, but to
those in His spiritual kingdom as a moon. Where the Lord
appears, is the east: and the distance between the sun and
moon there is thirty degrees ; whence there is the same differ
ence in the position of the quarters. That heaven is divided into
two kingdoms, which are called the celestial kingdom and the
spiritual kingdom, may be seen in its proper Section, nn. 20 —
28. And that the Lord appears in the celestial kingdom as a
sun, and in the spiritual kingdom as a moon, n. 118. Never
theless, the quarters, in heaven, are not hereby rendered indis
tinct, because the spiritual angels cannot ascend to the celestial
angels, nor these descend to them. (See above, n. 35.)
147. It hence is evident, what is the nature of the Lord's
presence in the heavens, — that He is everywhere, and with
(*) That the forehead corresponds to celestial love, and that therefore, by the fore ¦
head, in the Word, that love is signified, n. 9986. 'That the eye corresponds to tha
understanding, because the ilnderst anding is internal sight, nn. 2701, 4410, 4526, 9051,
10,569. Wherefore, to lift up the 9 rea and see, signifies to understand, to perceive,
snd to observe, nn. 2789, 2829, 8198 3202, 4083, 4086, 4339, 5684. 71

148, 149 HEAVEN.
every one, in the good and truth which proceed from Hiin :
consequently, that He dwells with the angels in what is His
Own (as was stated above, n. 12). Their perception of the
Lord's presence is seated in their interiors : from these, their
eyes see ; thus they see Him without themselves, because there
is continuity [between the Lord as existing within them, and
the Lord as existing without them].* It may hence appear how
it is to be understood, that 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." — (Chap. xvi. 56.)
The Lord's flesh signifies Divine Good, and His blood. Divine
Truth.(5) 148. All the inhabitants of the heavens have their habitations
distinct according to the quarters. Towards the east and west
dwell those who are grounded in the good of love, — towards
the east, those who have a clear perception of it, — and towards
the west, those who have but an obscure perception of it. To
wards the south and north dwell those who are grounded in
wisdom thence derived, — towards the south, those whose light
of wisdom is clear, — and towards the north, those whose light of
wisdom is obscure. The angels of the Lord's spiritual kingdom
have their habitations arranged in the same order as those of
His celestial kingdom, yet with a difference, according to the
good of love and the light of truth from good, which they
respectively enjoy. For the love that reigns in the celestial
kingdom is love to the Lord, and the Ught of truth thence de
rived is wisdom ; but in the spiritual kingdom it is love towards
the neighbor, which is called charity, and the Ught of truth
thence derived is intelligence, which is also called faith. (See
above, n. 23.) They differ, likewise, as to the quarters ; for
the quarters in the one kingdom, and in the other, are thirty
degrees apart; as stated just above (n. 146).
149. The angels also dwell among themselves in the same
way, in every society in heaven : towards the east are those
who enjoy a greater degree of love and charity ; towards the
west, those who have less ; towards the south are those who en
joy more light of wisdom and intelligence ; towards the north,
those who have less. The reason that they dwell distinct in this
manner, is, because every society is an image of heaven at
large, and is, also, heaven on a smaller scale. (See above,
(•) That the flesh of the Lord signifies His Divine Humanity, and tbe divine good
of His love, nn. 3818, 7850, 9127, 10,283. And that the blood oi" the Lord signifies the
divino truth, and the holy principle of faith, nn. 4735, 6978, 7317, 7826," 7846, 7850.
7877, 9127, 9393, 10,026, 10,083, 10,152, 10,204.
* The words in brackets are added to complete the sense. Mr. Clowes has added,
ta his version, "between the eyes and the interiors." But that the sense intended
le tliat given above, is plain from the author's immediately s'atiiig, that it explains
the fact, that the Lord is )i His people, and they in Him. — iV.
72

HEAVEN. 150, 151
nu. 51 — 58.) The same order prevails in their assemblies.
They fall into this order as a consequence of the form of heaven,
by virtue of which every one knows his place. It is also pro
vided by the Lord, that there should be some of all kinds in
every society, in order that heaven, as to form, should be like
itself everywhere. Nevertheless, the arrangement of heaven,
viewed collectively, differs from that of a single society, as does
the whole from a part : for all the societies situated towards the
east excel those towards the west, and those towards the south
excel those towards the north.
150. It is from this ground, that the quarters in the heavens
signify such qualities as are found in those that inhabit them.
Thus the east signifies love, and its good, enjoyed in clear per
ception, and the west, the same in obscure perception ; the
south, wisdom and intelligence in clear light, and the north, the
same in obscure light. And as such things are signified by those
quarters, the same are signified by them in the internal or
spiritual sense ofthe Word;(^) for the internal or spiritual sense
of the Word is framed in perfect accordance with the things
that exist in heaven.
151. The reverse has place with the inhabitants of the hells.
Those who dwell there do not look towards the Lord as a sun
or a moon, but they look backwards from Him, towards that
mass of thick darkness which is in lieu of the sun of the natural
world, and that mass of darkness which is in lieu of the moon
of this earth ; those who are called genii looking towards the
former, and those who are called spirits towards the latter.(')
That the sun of the natural world, and the moon of this earth, do
not appear in the spiritual world, but in lieu of that sun, a mass
of thick darkness opposite to the sun of heaven, and in lieu of
that moon, a mass of darkness opposite to the moon of heaven,
may be seen above (n. 122). Thus the quarters, with those in
hell, are opposite to the quarters of heaven. Their east is where
that mass of thick darkness, and that mass of darkness, appear ;
their west is where the sun of heaven is : their south is on their
right, and their north on their left. This also continues, however
they may turn themselves about : nor can it possibly be otherwise ;
by reaRon that every tendency of their interiors, and every deter
mination of aspect thence proceeding, turns to, and strives to be
in, that direction. That the direction of the interiors and thence
the actual determination of the aspect of all, in the other Ufe, is
according to their love, has been shown above (n. 143); and
the love of those in the hells is the love of self and the world.
(•) That the east, in tho Word^ signifies love in clear perception, nn. 1250, 3708.
The west, love in obscure perception, nn. 8708, 9653. The south, a state of light, or
of wisdom and intelligence^ nn. 1458, 3708, 5672. And the north, that state in oI)eou-
rity, u. 8708.
(') Who and of what quality those are that are called genii, and who and of what
juality those are that are called spirits, nn, 947, 5035, 6977, 8593, 8622, 8625.
73

152  154 HEAVEN.
Those loves are «vhat are signified by the sun of the natural
world and the moon of this earth (see n. 122) ; and those loves,
also, are opposite to love to the Lord and love towards the
neighbor. (*) Hence it is that the infernals tum themselves back
from the Lord towards those masses of darkness. The inhabit
ants of the hells, also, dwell according to their quarters ; those
who are grounded in evils from the love of self dwelling from
their east to their west ; and those who are grounded in falsities
of evil, from their south to their north. But of these, more will
be said below, when treating of the hells.
152. When any evil spirit gains admission amongst the good,
the quarters become so confounded, that the good scarcely know
where their east is. This I have myself sometimes perceived
to have occurred, and have also heard it mentioned by spirits,
who were lamenting on account of it.
153. Evil spirits sometimes appear turned towards the quar
ters of heaven ; at which time they possess the inteUigence and
perception of truth, but no affection of good. Hence, as soon
as they tum back towards their own quarters, they again have
no inteUigence and perception of truth ; and they then affirm,
that the truths which they heard and had a perception of, were
not truths, but falsities : they also desire that falsities should be
truths. I have been informed, in regard to such turning, that,
with the wicked, the intellectual faculty may be so tumed, but
not the will-faculty ; and that this is provided by the Lord, in
order that every one may be able to see and acknowledge truths,
but that no one should receive them unless he is grounded in
good, since it is good that receives truths, and not, by any
means, evil. I have been further informed, that the same takes
place with man, in order that it may be possible for him to be
amended by means of truths ; but that still no one is amended
any further than as he is grounded in good. Also, that it is for
the same reason, that man may, in like manner, be turned to
the Lord ; but that, if he is grounded in evil as to life, he im
mediately turns himself back again, and confirms in himself the
falsities of his own evil in opposition to the truths which he
understood and saw ; and that this takes place when he thinks
within himself from his own interior state.

OF THE CHANGES OF STATE EXPERIENCED BT THE ANGELS IN
HEAVEN.
154. By the changes of state experienced by the angels, are
meant their changes in respect to love and faith, and thence as
to their wisdom and intelligence; thus, with respect to tho
C) That those who are immersed in tbe lovas cf self and ofthe world turn themsclvaB
back from the Lord, nn. 10,180, 10,189, 10,420, 10,702. That love to the Lord and
charity towards tha neighbor constitute heaven ; whilst the love of self aud the love
74

HEAVEN. 165, 156
Btates of their life. The term " states" is applied to life, and to,
such things as belong to it ; and as the angelic life is the life
of love and faith, and thence of wisdom and intelligence, the
term " states" is applied to these, and they are called states ol
love and faith, and states of wisdom and intelligence. How
these states, with the angels, undergo changes, shall now be
described. 166. The angels are not constantly in the same state as to
love, nor, consequently, as to wisdom ; for all the wisdom they
enjoy is derived from love, and exists according to it. Some
times they are in a state of intense love, and sometimes in a
state of love not so intense. It decreases by degrees, from its
greatest intensity to its least. When they are in the greatest
degree of their love, they are in the light and heat of their life,
or in their state of lucidity and enjoyment : but when they are
in its least degree, they are in shade and in cold, or in their
state of obscurity and non-enjoyment. From the last state they
return to the first ; and so on. These vicissitudes take place
one after another, in succession, but admit of variety. These
states succeed each other, like the variations of the states ot
light and shade, of heat and cold ; or Uke the morning, noon,
evening, and night, in every day in the world ; which undergo
perpetual varieties during the course of the year. There is also
a correspondence between them ; the morning corresponding to
their state of love in its lucidity, the noon to their state of wis
dom in its lucidity, the evening to their state of wisdom in its
obscurity, and the night to a state when there is no love nor
wisdom. But it is to be observed, that there are no states of
life belonging to the inhabitants of heaven which correspond to
night, but only some that correspond to the dawn which pre
cedes the morning : night only finds its correspondence among
the inhabitants of hell.^ It is in consequence of this corre
spondence that, in the Word, days and years signify states ot
life in general ; heat and light, love and wisdom ; morning, the
first and supreme degree of love ; noon, wisdom in its light ;
evening, wisdom in its shade ; the dawn, the obscure state
which precedes the morning ; but night, the privation of all love
and wisdom.(*) .
166. As the states of the interiors of the angels, which relate
of the world constitute hell, because they are opposite, nn. 2041, 3610, 4225, 4776,
e^'.O, 7366, 7369, 7490, 8232, 8673, 10,455, 10,741—10,745.
(') That in heaven, there is no state corresponding to night, but to the twilight
which precedes morning, n. 6110. That twilight signifles a middle state between tha
last and the first, n. 10,134.
. (') That the vicissitudes of states, as to illustration and perception, in heaven, are
as the times of the day in the world, nn. 5672, 5962, (6810,) 8426, 9213, 10,605. That
a day ajd a year in the Word, signify all states in general, nn. 23, 487, 488, 498, 893,
2788, 8462, 4850, 10,656. That morning signifies the beginning of a new state of lova,
nn. 7218, 8426, 8427, 10,114, 10,134. That evening signifies a state of closing light and
love, nn. 10,134, 10,185. That night signifies a state of no love and faith, nn. 221, 709,
2352, 6000, 6110, 7870, 7947.
75

157, 158 HEAVEN.
to their love and wisdom, undergo changes, so also do the states
of various things that are without them, and which appear be
fore their eyes ; for the things without them put on an appear
ance according to those within them. But what those things
are, and of what nature, wiU be described subsequently, in the
Section on Eepresentatives and Appearances in Heaven.
157. Every angel undergoes and passes through such changes
of state, and so does each society in general ; nevertheless, they
are not experienced by one exactly as by another, by reason
that they differ in love and wisdom ; for those who occupy the
centre are in a more perfect state than those who are stationed
in the circumferences, the diminution extending from the centre
to the last boundary of all. (See above, nn. 23, 128.) But to
describe all the differences would occupy too much space : suffice
it to say, that every one undergoes changes of state according
to the quality of his love and his faith. Hence it happens, that
one is in his state of lucidity and enjoyment, while another is
in his state of obscurity and non-enjoyment, even in the same
society at the same time ; and that the same differences prevail
between one society and another ; and also, between the societies
of the celestial kingdom and those of the spiritual kingdom. The
differences between those changes of state in general, are like
the variations of the state of the days in the several climates of
the earth ; in which it is morning with some when it is even
ing with others, and some experience warm weather while others
have cold ; and vice versa.
158. 1 have been instructed from heaven why such changes of
state exist there. The angels have told me that there are several
reasons for it. The First is, that the enjoyment of life and of
heaven which they experience, resulting from the love and wis
dom which they receive from the Lord, would by degrees be
thought little of, did they abide in it continually ; as is experi
enced by those who are perpetually surrounded by delightful
and agreeable objects without variety. A Second Cause is, that
angels possess a proprium^ as well as men ; that this consists
in loving one's self; that the inhabitants of heaven are all with
held from their proprium, and, so far as they are withheld from
it by the Lord, they are in the enjoyment of love and wisdom,
* It lias been found impossible, by other translators of our Author, to avoid using
tbo Latin word proprium, as introduced by bim, without attempting to translate it.
The word " selfhood" is sometimes employed as a rendering of it, and conveys the
most of what is intended by it. It may, therefore, be properly used for it in other
works ; but in versions of the Author's own writings, it appears best to retain the
Latin word,— neither " selfhood," nor any other English word, answering to it exactly.
fropHum simply means, what is one's own : and when this is known to the reader, no
inconvenience can result from its use. In time, no doubt, like medium, decor-tum,
memorandum, and other words of the same form (not to mention the innumerable
purely Latin words of other forms which are incorporated in our tongue), it will be
perfectly domesticated amongst us, and will then occasion no more unpleasantness to
English ears, or embarrassment to English understandings, than the Latin wrds al
luded to do now. — N.
76

HEAVEN. 168, 159
whereas, so far as they, are not withheld from it, they ere im
mersed in the love of self; and since every one loves his pro
prium, and this draws him away,(^) therefore they experience
changes of state, or successive vicissitudes. A Third Cause is,
that they may advance in perfection : for they are thus accus
tomed to be kept in the sense of love to the Lord, and to be
withheld from the love of self; and also, that, by alternations
of enjoyment and non-enjoyment, their perception and sense oi
good may become more exquisite.('') The angels said, further,
that the Lord does not produce their changes of state, since the
Lord, as a sun, is always flowing into them with an influx of
heat and light, that is, of love and wisdom : but that the cause
of those changes is in themselves, because they love their pro
prium, which continually draws them away. This they illus- .
trated by a comparison drawn from the sun of the natural world ;
for this is not the cause of the changes of state as to heat and
cold, light and shade, which occur every year and every day ;
for the sun stands motionless ; but the changes are caused by
the motion of the earth.
159. It has been shown me how the Lord appears to the
angels of the celestial kingdom in their first state, how in their
second, and how in their third. The Lord was at first seen as a
sun, glowing and beaming with such splendor as it is impossible
to describe ; and I was informed, that it was thus that the Lord
as a sun appears to the angels in their first state. There was
afterwards seen a great dusky belt round the sun, in consequence
of which the glowing and beaming appearance, which at first
gave it such splendor, began to be dulled : and I was told, that
the sun has that appearance in their second state. Afterwards,
the belt appeared to become more dusky, and the sun, in conse
quence, less glowing ; which process went on by degrees, till at
last the sun became, apparently, quite white; and I was in
formed, that it appears to them in this way in their third state.
After this, again, that white mass appeared to move to the left
towards the moon of heaven, and to add itself to its light ; upon
which the moon shone with more brightness than usual : and it
was stated to me, that that was the fourth state to the angels of
the celestial kingdom, and the first to those of the spiritual
kingdom, and that the changes of state in the two kingdoms
thus proceed alternately in regard to each other ; not, however,
in the whole at once, but in one society after another ; and also,
that those vicissitudes do not return at stated periods, but occur
(") That the propi-ium of man, consists in loving himself, nn. 694, 731, 4317, 5660.
That iha propmim must be separated, to the intent that the Lord may be present, nn.
1028, 1044. That it is also actually separated, when any one is held in good by tke
Lord, nn. 9334, 9335, 9336, 9447, 9452, 9458, 9454, 9938.
(*) That the angels are perfecting to eternity, nn. 4803, 6648. That in heaven, one
»tate is in no case altogether like another, and that hence is perpetual perfection, n,
10,200,
77

J 60  164 HEAVEN.
Booner,or later, without their being aware of their approach,
Ihe angels said, further, that the sun is not thus changed, and
does not make such progression, in itself, but that, nevertheless,
it appears to do so, according to the successive progressions of
states experienced by the angels, by reason that the Lord ap
pears to every one according to the quality of his state ; whence
the sun appears glowing to them when they are in an intense
state of love, and less glowing, and at last white, as their love
diminishes. They stated, likewise, that the quality of their
states was represented by the dusky belt, which induced ob
the sun those apparent variations in respect to its flame and
light. 160. When the angels are in their last state, which is when
they have descended into their proprium, they begin to grow
sad. I have conversed with them while in this state, and have
witnessed that sadness. But they said, that they were in hopes
of soon returning into their former state, and thus, as it were,
of again returning into heaven ; for it is heaven, to them, to be
withheld from i!a.w proprium.
• 161. There are also changes of state in the hells : but these
wiU be described below, when heU is treated of.

OF TIME IN HEAVEN.

162. Though all things in heaven have their successions and
progressions, as in the world, still the angels have no notion or
idea of time and space ; and so completely destitute are they of
such notion and idea, that they do not even know what time and
space are. Time, in heaven, shall be treated of here ; and space,
in its proper Section, below.
163. The reason that the angels do not know what time is,
notwithstanding all things occur, with them, in successive pro
gression, as in the world, and so completely so that there is no
difference whatever, is this : In heaven, they have no years and
days, but changes of state; and where years and days exist,
there are times and seasons : but where changes of state exist
instead, there are states.
164. The reason that times or seasons exist in the world, is,
because, there, the sun, in appearance, passes from one degree
of the zodiac to another, and causes the times and seasons, as
they are called, of the year ; and, moreover, revolves round the
earth, causing the times, as they are called, of the day ; per
forming both revolutions at regular intervals. Not so the sun
of heaven. The sun does not, by successive progressions and
circumgyrations, produce years and days, but, in appearance,
changes of state, and these not at regular intervals (as shown in
78

HEAVEN. 165  167
the preceding Section). On this account, the angels cannot foiin
any idea of time, but have, instead of it, an idea of state. (What
state is, may be seen above, n. 154.)
166. Since the angels have no idea drawn from time, as men
in the world have, neither have they any idea respecting time,
or any thing relating to time. As to those things which are
proper to time, the angels do not so much as know what they
are ; such as what a year is, what a month, a week, a day, au
hour, to-day, to-morrow, yesterday. When angels hear these
named by man (for a man always has angels adjoined to him by
the Lord), they have, in lieu of them, a perception of state, and
of such things as relate to state : thus the natural idea of man
is turned into a spiritual idea vdth the angels. It is on this
account that times or seasons, in the Word, signify states ; and
that the things proper to time, such as those named above, sig
nify spiritual things that correspond to them.(^)
166. The like occurs in regard to all things that exist from
time, such as the four seasons of the year, which are called
spring, summer, autunin, and winter ; the four times of the day,
which are caUed morning, noon, evening, and night; and the
four ages of man, which are called infancy, youth, manhood,
and old age ; with all things else, which either exist from time,
or follow in succession in the order of time. When man thinks
of these things, he thinks from time, but an angel, from state ;
wherefore every thing derived from time which is included in
those ideas with man, is turned, with an angel, into the idea of
state. Spring and morning are turned into the idea of the state
of love and wisdom, as these exist with angels when in their first
state ; summer and noon are turned into the idea of love and
wisdom, as these exist in their second state ; autumn and even
ing, such as they are in their third ; but night and winter, into
an idea of a state such as exists in hell. Hence it is that those
times have, in the Word, such signiflcations (see above, n. 165).
It thus is evident, Uiat the natural ideas which exist in the
thoughts of man, become spiritual ones in the thoughts of the
angels who are present with him.
167. Since the angels have no notion whatever of time, they
have a different idea of eternity from that which men on earth
have. By eternity, the angels have a perception of an infinite
state — not of infinite time.(^ I was once engaged in thought
respecting what etemity is ; and I found that I could conceive,
(') That times, in the Word, signify states, nn. 2788, 2838, 3254, 3856, 4814, 4901,
4916, 7218, 8070, 10,133, 10,605. That the angels think without an idea of time and
space, n. 3404. The reasons why, nn. 1274, 1382, 8356, 4882, 4901, 6110, 7218, 7381.
What a year, in the Word, signifies, nn. 487, 488, 493, 898, 2906, 7828, 10,209. What
a month, n. 3814. What a week, nn. 2044, 3845. What a day, nn. 23, 487, 488, 6110,
7680, 8426, 9213, 10,182, 10,605. What to-day, nn. 2888, 8998, 4304, 6165, 6984, 9939.
What to-morrow, nn. 8998, 10,497. What yesterday, nn. 6983, 7114, 7140.
(') That men have an idea of eternity with time, but the angels without time nn,
1382, 3404, 8825.
79

167, 168 HEAVEN.
by fhe idea of time, what to eternity might be, namely, existence
without end ; but that I could not thus conceive what frorn
eternity could be, nor, consequently, what God was engaged in
before creation, from eternity. Falling, in consequence, into a
state of anxiety, I was elevated into the sphere of heaven, and
thus into the state of perception respecting eternity which is
enjoyed by the angels. I then was enlightened to see, that
eternity is not to be thought of from time, but from state, and
that then a perception can be obtained of what /toot eternity is ;
which, accordingly, I then experienced.
168. The angeis who converse with men, never speak by
means of the natural ideas proper to man, all whichare drawn
from time, from space, from materiality, and from things analo
gous to these ; but by means of spiritual ideas, all of which
are drawn from states, and their various changes, within and
without the angels. Nevertheless, the ideas of the angels,
which are spiritual, when they enter into men by influx, are
changed in a moment, and of themselves, into such natural ideas
proper to man as perfectly correspond to their spiritual ones :
but that such change takes place, is not known either to the
angels or to the man. Such, also, is the nature of aU the influx
that flows into man from heaven. There were certain angels
who were admitted more nearly into my thoughts than is usual,
even i.ito my natural thoughts, in which were many ideas drawn
from time and space : but as they thei> understood nothing, they
suddenly withdrew : after which I heard them conversing, and
saying, that they had been in darkness. How complete is the
ignorance of the angels in regard to time, it has been granted
me to know by experience. A certain angel came from neaven
who was of such a character, that he could be admitted, not only
into spiritual ideas, but also into natural ideas, such as those of
man ; in consequence of which, I afterwards conversed with
him, as one man does with another. At first, he did not know
what that which I called time was ; wherefore I was obliged to
inform him how the sun appears to revolve round the earth,
causing years and days : and that the years are thence divided
into four seasons, and also into months and weeks ; and the days
into twenty-four hours ; all which recur at stated intervals ; and
that such is the origin of times. On hearing this, he wondered,
and said that he knew nothing of such matters, but that he
knew what states are. In the course of our conversation, I also
told him, that it is known in the world that there is no time in
heaven ; or that men talk, at least, as if they knew it ; for they
say when a person dies, that he has left the things of time, and
that he has departed out of time ; by which they mean, out of
the world. I also remarked, that it is knovra to some that
times, in their origin, are states, from the circumstance, that
they depend entirely upon the states of the affections in which
80

HEAVEN. 169--171
ihe person is, being short to those who are in agreeable and
cheerful states, long to those who are in disagreeable and melan
choly ones, and variable in a state of hope and of expectation.
On which account, the learned discuss what time and space are ;
and there even are some who know that time belongs to the
natural man.
169. The natural man may imagine, that he would have m
thoughts at all, if the ideas 'of time, of space, and of material
things, were removed ; for upon these ideas are founded all the
thoughts which man can conceive.(^) But be it known to such
a person, that the thoughts are bounded and contracted in pro
portion as they partake of time, space, and materiality ; and
that they are not bounded, but are extended, in proportion as
they do not partake of those things, because the mind is so far
elevated above things corporeal and worldly. It is hence that
the angels derive their wisdom, and that it is such as is called
incomprehensible, because it cannot be conceived by ideas that
merely consist of such elements.

OF REPRESENTATIVES AND APPEARANCES IN HEAVEN.
170. A man who thinks from natural Ught alone, cannot
Domprehend that any thing in heaven can be like what exists
in the world : the reason is, because, from that Ught, he has
conceived and confirmed the notion, that angels are nothing but
minds, and that minds are a sort of ethereal puffs of breath ;
and that, on this account, they have not the senses that man has,
nor, consequently, any eyes ; and that if they have no eyes,
there can be no objects of sight : whereas the truth is, that
angels have all the senses that man has, much more exquisite
than his are ; and that they also have light, by which they see,
much brighter thaii the light by which man sees. That angels
are men in most perfect human form, and enjoy every sense
that man does, may be seen above, nn. 73 — 77. And that the
light of heaven is much brighter than the light in the world, nn,
126—132. 171. What is the nature of the objects which appear to the
angels in tho heavens, cannot be described in few words ; they
are, however, in great part like those which exist on earth, ex
cept that they are more perfect in form, and more abundant in
number. That such objects exist in the heavens, may be evi
dent from those which were seen by the prophets ; such as those
belonging to the new temple and new earth shown to Ezekiel
(•) That man does not think without an idea of time ; othefwise than the augels, n.
8404.
6 81

172  176 HEAVEN.
(chs. xl.— xlviii. of his prophecies), those shown to Daniel (see
chs. vii.— xii. of his book), and those to John (see the Eevela
tion, from beginning to end), and to others (mentioned both in
the historical and prophetical books of the Word). They saw
these objects when heaven was opened to them ; and heaven is
said to be opened when the interior sight is opened, which is
that of a man's spirit ; for objects in heaven cannot be seen with
man's bodily eyes, but only with the eyes of his spirit. When
it pleases the Lord, these eyes are opened ; and man is then
withdrawn from natural Uglit, which he perceives by the senses
of his body, and is elevated into spiritual light, which he per
ceives by his spirit. It was in this light that I beheld the
objects that are in the heavens.
172. But although the objects which appear in the heavens
are, in great part, like those which exist on earth, they still are
not like them with respect to their essence; for those in the
heavens derive their existence from the sun of heaven, and those
on earth from the sun of this world. Those things which derive
their existence from the sun of heaven are termed spiritual
things : but those which derive their existence from the sun of
this world are termed natural.
173. The objects which exist in the heavens do not exist in
the same manner as do those on earth. In the heavens, all
things have existence from the Lord according to their corre
spondence with the interiors of the angels. To the angels be
long both interiors and exteriors. All things that exist in their
interiors have relation to love and faith, thus to will and under
standing, for the will and understanding are their receptacles :
but things exterior correspond to their interiors. That things
exterior correspond to things interior, may be seen above, nn.
87 — 115. This may receive illustration from what was advanced
above respecting the heat and light of heaven, namely, that the
angels enjoy heat according to the quality of their love, and
light according to the quality of their 'wisdom. (See nn. 128 —
134.) It is the same with respect to all things else that appear
to the senses of the angels.
174. Whenever it has been granted me to be in conipany with
the angels, the objects in heaven were seen by me exactly as
those in the world are, and were so completely perceptible, that
I could not tell but that I was in the world, and in a royal
palace. I have also conversed respecting them with the angels,
as one man does with another.
175. As all objects which correspond to things interior also
represent them, they are called, on this account. Representor
Uves : and as they are varied according to the state of the inte
riors with the angels, they are termed, on this account. Appear-
inces; notwithstanding the objects which appear before the
eyes of the angels in me heavens, and which are perceived by
82

HEAVEN. 176, 176
their senses, appear and are perceived in as lively a manner, as
do those which appear and are perceived on earth by man;
indeed, much more clearly, distinctly, and perceptibly. The
appearances which exist from this origin in heaven, are called
real appearances, because they exist in reality. There also aro
appearances which are not real, being such as do, indeed, ap
pear, but do not correspond to their interiors.(i) But these will
be treated of hereafter.
176. To Ulustrate what is the nature of the objects which
appear to the angels according to correspondences, I will only
mention this single fact. To those who are distinguished tor
intelligence there appear gardens and paradises, full of trees
and flowers of every kind. The trees in them are planted in
most' beautiful order, so combined as to form arbors, the en
trance into which is by ornamental openings, and around which
are walks ; all disposed with such beauty as no language can de
scribe. They who are distinguished for intelligence also walk
about in them, and gather flowers, which they form into wreaths,
with which they adorn little children. There also are species
of trees and fiowers there, such as never were seen, nor could
exist, in the world. On the trees likewise, are fruits, according
to the good of love in which those intelligent ones are grounded.
They behold such objects, because a garden and paradise, and
fruit-trees and fiowers, correspond to intelligence and wisdom.^)
That such things exist in the heavens is also known on earth,
but only to such as are grounded in good, and have not extin
guished in themselves the Ught of heaven by natural light and
its fallacies : for they think and say, when meditating and speak
ing of heaven, that such things are there as eye hath not seen,
nor ear heard,
(') That all things which appear amongst the angels are representative, nn. 1971,
8213—3227, 8842, 3475, 8485, 9481, 9548, 9576, 9577. That the heavens are full of rep
resentatives, nn. 1521, 1582, 1619. That the representatives are more beautiful as they
are more interior in the heavens, n. 8475. Tliat representatives in the heavens are
real appearances, because from the light of heaven, n. 8485. That the divine influx is
turned into representatives in the superior heavens, and thence also in the inferior
heavens, nn. 2179, 8213, 9457, 9481, 9576, 9577. Things are called representatives
which appear before the eyes of the angels in sueh forms as are in nature, thus such
as are in the world, n. 9577. That internal things are thus turned into external, nn.
1682, 2987 — 3002. The nature of representatives in the heavens illustrated by various
examples, nn. 1521, 1532, 1619—1628, 1807, 1973, 1974, 1977, 1980, 1981, 2299, 2601,
2761, 2762, 8217, 8219, 3220, 8348, ^350, 5198, 9090, 10,273. That all the things which
appear in the heavens are according to correspondences, and are called representatives,
nn. 8213—3216, 8842, 8475, 3485, 9481, 9574, 9576, 9577. That all things which corre
spond, represent also, and likewise signify, nn. 2896, 2987, 2988, 2989, 2990, 3002,
3225. (') That a garden and paradise signify intelligence and wisdom, nn. 100, 108, 8220.
What is meant by the garden pf Eden and the garden of Jehovah, nn. 99, 100, 1588.
Of paradisiacal scenes in the other life, and how magnificent they are, nn. 1122, 1622,
2296, 4528, 4529. That trees signig^ perceptions and knowledges, from which wisd'-m
and intelligence are derived, nn. 103, 2163, 2682, 2722, 2972, 7692. That fruits signify
the (roods of love and charity, nc. 3146, 3690, 9887.
83

177  1.79 HEAVEN,

OF THE (;L0THES IN WHICH THE ANGELS ARE DRESSED.
177. Since angels are men, and live in society as men on earth
do, it foUows that they have clothes, houses, and other things of
that nature ; differing, however, from those of men on earth, by
being more perfect, because angels exist in a more perfect state.
For as the wisdom of angels so far exceeds that of men as to be
called ineffable, so also does every thing which is perceived by
them and appears to them ; because all things which are per
ceived by the angels, and which appear to them, correspond to
their wisdom. (See above, n. 173.)
178. The clothes, in which the angels are dressed, like other
things connected with them, are in correspondence ; and being
in correspondence, they have a real existence. (See above, n.
175.) Their clothes correspond to their intelligence; where
fore all the inhabitants of heaven appear in dresses that accord
with their intelligence ; and as, in intelligence, one excels an
other, so one has better clothes than another. The most intel
ligent wear clothes that glow as if from flame, and some wear
dresses that shine as if from light : the less intelligent have
garments of clear or of opake white not shining ; and the less
inteUigent still wear clothes of different colors ; but the angels
of the inmost heaven are naked.
179. Since the garments of the angels correspond to their
intelligence, they also correspond to truth, since all intelligence
is derived from the Divine Truth ; whether, therefore, you say
that the angels are clothed in accordance with their intelligeiice,
or in accordance with the Divine Truth as received by them, il
amounts to the same. The reason that the dresses of some
glow as from flame, or shine as from Ught, is, because flame
corresponds to good, and light to truth derived from good :(')
and the reason that the garments of some are of a clear or of an
opake white not shining, or of different colors, is, because the
Divine Good and Truth are less refulgent, and also are various
ly received among the less intelligent.(^) White, also, both
clear and opake, corresponds to truth,(^ and colors to its varie-
ties.(*) The reason that, in the inmost heaven, the inhabitants
(') That garments, in the Word, signify truths, from correspondence, nn. 1078,
2576, 6319, 5554, 9212, 9216, 9952, 10,536. Because truths invest good, n. 5248. That
a veil or covering signifies the intellectual principle, because the intellect is the re
cipient of truth, n. 6878. That bright garments of fine linen signify truths derived
from the Divine Being, nn. 5319, 9469. That flame signifies spiritual good, and the
light thence issuing, truth from that good, nn. 3222, 6882.
(') That angels and spirits appear clothed with garments according to tbe truths
possessed by them, thus according to their intelligence, nn. 165, 5248, 6954, 9212, 9216,
9814, 9952, 10,536. That the garments ofthe angels in some cases possess sj londor,
and in some cases do not, n. 5248.
(") That brightness and whiteness, in the Word, signify truth, because derived
from the light of heaven, nn. 8801, 8998, 4007.
(*) That colors, iu heaven, are variegations of the light there, nn. 1042, 1048, 1088,
1624, 3993, 4530, 4742, 4922. That colors signify various things which relate to intel-
84

HEAVEN. 180, 181
are naked, is, because they are grounded in innocence, and in
nocence coi'responds to nakedness. (°)
180. Since the angels wear clothes in heaven, they also ap
peared in clothes when they were seen in the world ; as in tbe
case of those who appeared to the prophets, and also of those
who were seen at the Lord's sepulchre, whose countenance was
Uke lightning, a/nd their garments white and shining (Matt.
xxviii. 3 ; Mark xvi. 5 ; Luke xxvi. 4 ; John xx. 12) ; with those
seen by John in heaven, whose garments were oifine linen, and
white (Eev. xix. 14 ; iv. 4). Intelligence being derived from
the Divine Truth, therefore the Lord's garments, when he was
transfigured, became glittering, and white as the light. (Matt.
xvii. 2 ; Mark ix. 3 ; Luke ix. 29. That light is the Divine
Truth proceeding from the Lord, may be seen above, n. 129.)
It is on this account that garments, in the Word, signify truths,
and intelUgence derived from them, as in John: They "who
have not defiled their garments, — shall walk with Me in white,
for they are worthy. He that overcometh, the same shall be
clothed in white raiment," — (Eev. iii. 4, 6.) "Blessed is he
that watcheth, and keepeth his ga/rments," — -(Ch. xvi. 15.) And
of Jerusalem, by which is meant the church that is grounded
in truth,(^') it is thus written in Isaiah : " Aioake, put on thy
strength, 0 Zion; put on thy beautiful garments, 0 Jerusalem,?' —
(Ch. iii. 1.) So in Ezekiel : " I girded thee about with fine linen,
and I covered thee with silk, — Thy raiment was of flne linen
and silk," — (Ch. xvi. 10, 13.) And in many other places. A
person, however, who is not grounded in truths, is said not to
be clothed with a wedding-garment ; as in Matthew : " And,
when the king came in, — he sa/w there a man that had not on a
wedding-garment : and he said unto him. Friend, hoiv eamest
thou in hither not homing a wedding-garment? — Cast him into
outer darkness." — (Ch. xxii. 11, 12, 13.) _ By the house where
the marriage Was celebrated, is meant heaven and the church,
on account of the conjunction of the Lord with them by His
Divine Truth ; wherefore, in the Word, the Lord is called the
Bridegroom and Husband, and heaven and the church the bride
and wife.
181. The garments of the angels do not merely appear as
garments, but are such in reality. This is evident from these
circumstances : that they not only see them, but also feel them ;
ligence and -wisdom, nn. 4530, 4922, 9466. That the precious stones in the Urim and
the Thummim, according to their colors, signified all thines of truth derived from
Uocd in the heavens, nn. 9865, 9868, 9905. That colors, so far as they partake of red
ness, signify good, and so far as they partake of white, signify truth, n. 9476.
(') That all who dwell in the inmost heaven ai-e forms of innocence, and that there
fore they appear naked, nn. 154, 165, 297, 2736, 8887, 8375, 9960. That innocence is
represented in the heavens by nakedness, nn. 165, 8375, 9960. That to the innocent
-and the chaste nakedness is no shame, because without offence, nn. 165, 213, 8375.
(') That Jerusalem signifies the church, in which is genuine doctrine, nn. 402, 3654,
9166. 85

182, 183 HEAVEN.
that they possess many of them; that they jut them off, and
put them on ; and that when they are not in use, they lay them
by, and, when in use, take them again. That they wear differ.
ent dresses, I have witnessed a thousand times. I inquired
whence they obtained them ; and they told me, from the Lord ;
that they receive them as gifts ; and that they sometimes are
clothed with them, without knowing, themselves, how it has
been done. They said, also, that their garments are changed
according to their own changes of state ; and that, in their first
and second states, their garments are shining and of a clear
white, but, in their third and fourth states, are a little more
dull ; and that this, Ukewise, occurs from correspondence, be
cause their changes of state are changes with respect to intelli
gence and wisdom. (On which, see above, nn. 164 — 161.)
182. Since every one in the spiritual world has clothes in ac
cordance with his intelligence, thus in accordance with the
truths from which his intelligence is derived, it foUows that the
inhabitants of the hells, being destitute of truths, do indeed
appear in some sort of clothes, but such as are ragged, filthy,
and disgusting, according to every one's insanity ; nor can they
wear any others. That they should have some sort of clothing
is granted them by the Lord, that they may not appear naked.

OF THE HABITATIONS AND MANSIONS OF THE ANGELS.
183. Since in heaven there are societies, and the angels live
as men do, it foUows that they also have habitations, and that
these are of different kinds according to every one's state of
life ; thus that those who are in a state of higher dignity have
magnificent habitations, and those in lower, such as are not so
magnificent. I have sometimes conversed with the angels re
specting the habitations in heaven, and have observed that
scarcely any person will beUeve, at the present day, that they
have houses and mansions; some denying the fact, because
they do not see them ; some, because they are ignorant that
angels are men; some, because they suppose the heaven of
angels to be the heaven that they behold with their eyes above
and around them ; and as this appears to be empty space, and
they suppose the angels to be merely ethereal forms, they con
clude that they live in the ether. Besides, they cannot conceive
how there can be, in the spiritual world, such objects as exist in
the natural world, because they are in entire ignorance respect
ing what that which is spiritual is. The angels replied, that
they are aware that such ignorance prevails at the present time
in the world, and especially (what astonished them) with: n the
church, where it possesses the inteUigent much more than tbow
86

HEAVEN. 183, 184
whom they call the simple. They said, further, that those who
are in such ignorance might nevertheless know from the Word
that angels are men, because such of them as have been seen
were seen as men ; as was the Lord also, who took with him
the whole of His Humanity: and that it might likewise be
known, since angels are men, that they have mansions and
habitations, and do not, as some suppose in their ignorance,
which the angels call insanity, ffit about in the air, nor are mere
?uffs of wind, notwithstanding their being called " spirits."*
he angels added, likewise, that they who form such notions
might nevertheless comprehend the truth, as just stated, would
they only think on the subject independently of their precon
ceived notions respecting angels and spirits ; as is done when
they do not first raise the question, whether it is so, and make
this the immediate subject of their thoughts. For the idea is
common to every one, that angels are in human form, and that
they have dwellings, which they call the abodes of heaven, that
are far more magnificent than the abodes of earth : but this idea,
common to all, which is the result of an infiux from heaven, is
instantly annihilated when the question, whether it is so, is
placed directly before the view, and is made the central object
of the thoughts. This is chiefly done by the learned, who, by
their self-derived intelligence, have shut heaven against them
selves, and have closed the avenue by which its light might
enter. The belief respecting the life of man after death under
goes the same fate. "When a person speaks on this subject, not
thinking at the time from his acquired learning respecting the
soul, nor from the doctrine of its reunion with the body, he
believes that he shall live after death as a man, and, if he has
led a good life, in company with the angels ; and that he shall
then behold magnificent objects, and partake of transporting
joys. But as soon as he reverts to the doctrinal notion of re
union with the body, or to the common hypothesis about the
soul ; and the thought occurs whether the soul is of such a na
ture, and thus the question is raised, whether it is so ; his for
mer idea is dissipated.
184. But it is better to adduce the evidence of experience.
Whenever I have orally conversed with the angels, I have been
with them in their habitations. These are exactly like the
habitations on earth which are called houses, but more beauti
ful. They contain chambers, withdra wing-rooms, and bed
chambers, in great numbers : they have courts to them, and are
encompassed with gardens, flower-beds, and fields. Where the
angels live together in societies, the habitations are contiguous,
one adjoining another, and arranged in the form of a city, with
streets, roads, and squares, exactly like the cities on our earth,
* It is to be remembered that the word for a spirit, in the ancient languages, like
' ghost" in our own, primarily signifies hreath, or wind. — N.
87

183, 186 HEAVEN.
It has also been granted me t"* walk through them, and to look
about on aU sides, and occasionally to enter the houses. This
occurred to me when wide awake, my interior sight being open
at the time.(^)
185. I have seen palaces in heaven, so magnificent as to sur
pass all description. The upper parts were refulgent, as if built
of pure gold ; and the lower parts, as if constructed of precious
stones. Some palaces were more splendid than others. The
inside was suitable to the outside ; the apartments were orna
mented with such decorations, that neither language nor science
is adequate to the description of them. On the side which
looked towards the south, were paradises, all the objects iu
which were similarly resplendent. In some places, the leaves of
the trees were as if formed of silver, and the fruit as of gold :
the flowers, as arranged in beds, presented, by their colors, the
appearance of rainbows : and beyond the boundaries other pal
aces were seen, which terminated the view. Such is the archi
tecture of heaven, that you would say you there behold the very
art itself, and no wonder ; for it is from heaven that that art is
derived to men on earth. The angels said, that such objects as
have been mentioned, and innumerable others still more perfect,
are presented before their eyes by the Lord : but that, neverthe
less, they impart more pleasure to their mind than to their
eyes ; because, in every particular, they behold correspondences ;
and, through those correspondences, things Divine.
186. Eespecting these correspondences, I have also been in
formed, that not only the palaces and houses, but all things, to
the most minute particulars, both within tliem and without
them, correspond to the interior things which are in the angels
from the Lord : that the house itself in general corresponds to
their good, and all the objects within it to the various particu
lars of which their good is composed ;(^) and those without
the house to their truths derived from good, and also, their
perceptions and knowledges; and since those objects corre
spond to the goods and truths which they possess from the Lord,
that they correspond to their love, and to their wisdom and in
teUigence thence derived, since love relates to good, wisdom to
good and at the same time to truth, and intelUgence to truth
derived from good ; and that since it is such things as these
of which the angels have a perception when they view those
(') That the angels have cities, palaces, and houses, nn. 940, 941, 942, 1116, 1626,
1627, 1628, 1680, 1631, 4622.
(') That houses, with the things within them, signify those things appertaining to
man which belong to his mind, thus to his interiors, nn. 710, 2283, 2331, 2559, 8128,
3538, 4978, 5028, 6106, 6690, 7353, 7848, 7910, 7929, 9150. Consequently, which relate
to good and truth, nn. 2233, 2831, 2559, 4982, 7848, 7929. That iniier rooms and
bed-chambers signify interior things, nn. 8900, 5694, 7853. That the roof of a
house signifies wliat is inmost, nn. 8C52, 10,184. That a house of wood signifies
those things which belong to good, and a house of stone, those tilings which belong
to trath, n. 8720.

HEAVEN. 187  190
objects, they delight and affect their minds more than their
eyes. 187. This makes it evident why the Lord declared Himself
to be the temple that was at Jerusalem(^) (John ii. 19, 21) ;
and why the New Jerusalem was seen as if built of pure gold,
her gates of pearls, and her foundations of precious stones (Eev.
xxi.) : it was because the temple represented the Lord's Divine
Humanity ; and the New Jerusalem signifies the church which
is to be hereafter established ; its twelve gates, truths leading to
good ; and its foundations, the truths upon which it is based.(^)
188. The angels of whom the Lord's celestial kingdom is
composed, dwell, for the most part, in elevated situations, which
appear like mountains composed of earthy substance. The
angels who compose the Lord's spiritual kingdom dwell in
situations not so elevated, which appear like hills. But the
angels who occupy the lowest parts of heaven, dwell in places
which appear like rocks composed of stones. These circum
stances, also, exist from correspondence ; for things interior
correspond to things superior ; and things exterior to things in-
ferior.(^) It is on this account that mountains, in the "Word,
signify celestial love ; hills, spiritual love ; and rocks, faith.(^
189. There also are angels who do not live in societies, but
separate, a house here, and a bouse there. These dwell in the
central part of heaven ; for they are the best of the angels.
190. The houses in which the angels reside are not built by
manual labor, as houses are in the world, but are given them
gratis by the Lord, according to the reception of good and truth
by each. They also undergo some slight variations, according
to the changes of the state of the interiors of their inhabitants.
(Of which, see above, nn. 154 — 160.) All things whatever that
he angels possess, they ascribe to the Lord as his gifts ; and
irhatever they have need of, is bestowed upon them.
(") That the bouse of God, in the supreme sense, signifles tbe Di-vine Humanity of
the Lord, as to divine good, but the temple, as to divine truth; and, in the respective
sense, heaven and the church as to good and truth, n. 8720.
(*) That Jerusalem signifies the church in which is genuine doctrine, nn. 402, 3654,
9166. That gates signify introduction to the doctrine ofthe church, and by doctrine
into the church, nn. 2948, 4477. That a foundation signifies the truth, on which
heaven, the ehuroh, and doctrine, are founded, n. 9648.
(') That, in the Word, interior things are expressed by superior, and that superior
things signify things interior, nn. 2148, 3084, 4599, 5146, 8325. That high signifies
what is internal, and likewise heaven, nn. 1735, 2148, 4210, 4599, 8158,
(') That in heaven there appear mountains, hills, rocks, valleys, and countries,
altogether as in the world, n. 10,608. That on mountains dwell the angels who are in
the good of love, on hills those who are in the good of charity, on rocks those who are
in the good of faith, n. 10,438. That therefore by mountains, in the Word, is signified
the good of love, nn. 795, 4210, 6435, 8327, 8758, 10,488, 10,608. By bills, tha good of
charity, nn. 6485, 10,488. By rocks, the good and truth of faith, nn. 8581, 10,580.
That stone, of which a rook consists, in like manner signifies the truth of faith, nn.
114, 648, 1298, 8720, 6426, 8609, 10,376. Hence it is that by mountains is signified
heaven, nn. 8327, 8805, 9420. And by tbe top of a mountain the supreme of heaven,
nn. 9422, 9434, 10,608. That therefore the ancients celebrated holy worship on
maantains, nn. 796, 2722.
89

191  195 HEAVEN

OF SPACE IN HEAVEN
191. Although all things in heaven appear in place aad in
Bpace, exactly as they do in the world, still the angels have no
notion or idea of place and space. As this cannot but appear
as a paradox, and it is a matter of great moment, I am desirous
to place it in a clear point of view.
192. All progressions in the spiritual world are effected by
changes of the state of the interiors, so that these progressions
are no other than changes of state.(^) In this manner, also, I
have been conveyed by the Lord into the heavens, and also, to
various earths in the universe ; this being effected as to my
spirit, my body still remaining in the same place.(^ It is thus
that all angels effect their progressions. Hence, with them, there
are no distances ; and if there are no distances, neither are
there any spaces ; but, instead of them, there are states, and
their changes.
193. As it is thus that progressions are effected, it is evident,
that approximations are similitudes as to the state of the in
teriors, and that removals are dissimilitudes. Hence, those are
near each other who are in a similar state, and those are far
apart whose state is dissimilar ; and spaces in heaven are nothing
but extemal states corresponding to internal ones. This is the
only cause that the heavens are distinct from each other ; as,
also, the societies of every heaven, and all the angels in a society.
This also is the cause that the hells are so completely separated
from the heavens ; for they are in a contrary state.
194. It is likewise from this cause, that, in the spiritual world,
one person becomes present to another, provided, only, he in
tensely desires it ; for he thus views the other in thought, and
puts himself in his state. And, vice versa, that one person is
removed from another in proportion as he holds him in aversion ;
and as all aversion proceeds from contrariety of affections and
disagreement of thoughts, it hence results, that many who are
there in one place, so long as they agree, appear to each other ;
whereas, as soon as they disagree, they disappear.
195. When, also, anyone proceeds from one place tp another,
(¦) That, in the Word, places and spaces signify states, nn. 2625, 2887, 8356, 8887,
7881, 10,580 ; from experience, nn. 1274, 1277, 1876—1381, 4321, 4882, 10,146, 10,580.
That distance signifies the difference ofthe state of life, nn. 9104, 9967. That motion
and changes of place, in the spiritual world, are changes of the state of life, because
thoy originate m them, nn. 1273, 1274, 1275, 1877, 3356, 9440. In like manner joumey
ings, nn. 9440, 10,784 ; illustrated by experience, nn. 1278—1277, 5605. That hence, in
the Word, to journey, signifies to live, and likewise a progression of life ; in like

What is it to be brcight by the spirit into another place, n. 1884.
yo

HEAVEN. 196, 197
whether in his own city, or in the courts, or the gardens, or to
others out of his own society, he arrives sooner when he desires
it, and later when he does not. The way itself is lengthened or
shortened according to the strength of the desire, though it is
the same all the while. This I have often witnessed, and have
wondered at. From these facts it again is evident, that distances,
and consequently spaces, exist with the angels altogether accord
ing to the states of their interiors ; and such being the fact, that
the notion and idea of space cannot enter their thoughts ; al
though spaces exist with them equaUy as in the world.(^)
196. This may be illustrated by the thoughts of man : for
neither are these connected with spaces, but those things on
which he intently fixes his thoughts become to him as present.
It is known, also, to him who refiects on it, that neither are
spaces cognizable by the sight, otherwise than as discovered by
intervening objects on the earth that he sees at the same time,
or from his knowing that those objects are at such and such a
distance. This occurs, because space is continuous, and in what
is continuous, distance does not appear, except from the occur
rence of objects that are not continuous. StiU more is this the
case with the angels, because their sight acts as one with
their thought, and their thought with their affection ; and be
cause things near and remote appear such, and also undergo
variations, according to the state of their interiors ; as observed
above. 197. It is on this account that, in the Word, by places and
spaces, and by all the things that partake in any respect of
space, are signified such things as relate to state. Such, there
fore, is the case with distances, nearness, remoteness, ways,
journeys, and sojournings ; with miles and furlongs ; with plains,
fields, gardens, cities, and streets ; with motions ; with measures
of various kinds ; with length, breadth, height, and depth ; and
with innumerable other things : for most things which exist with
man in his thoughts derived from the world, partake, in some
way, of space and time. I will only mention what is signified
in the Word by length, breadth, and height. In the world, long
and broad, and high likewise, are predicated of objects which
are such in respect to space : but in heaven, where the thoughts
of the inhabitants do not partake of space, by length is under
stood a state of good, by breadth a state of truth, and by height,
their distinctions in regard to degrees. (Eespecting degrees,
see above, n. 38.) The reason that those three dimensions have
such significations, is, because heaven, in length, extends from
east to west, which quarters are inhabited by those who are
f rounded more especially in the good of love ; and breadth, in
eaven, is its extension from south to north, which quarters are
(*) That places and spaces are presented visibly according to the stales of the in
teriors of angels and spirits, nn. 5605, 9440, 10,146. 91

198, 199 HEAVEN.
inhabited by those who are more particularly grounded in trath
derived from good ; and height, in heaven, denotes both good
and tmth, according to degrees. (See above, n. 148.) It is on
¦ this account that such things are signified by length, breadth,
and height, in the Word. Thus, in Ezekiel (Chs. xl.— xlvin.),
by the new temple and the new earth, with the courts, cham
bers, doors, gates, windows, and suburbs, which are described
with their dimensions as to length, breadth, and height, is sig
nified a new church, with the goods and truths to be enjoyed in
it : why, else, should all those measures be enumerated ? The
New Jerusalem is described in the Eevelation in a similar man
ner, in these words : " And the city lieth four-square, and the
length is as la/rge as the breadth. And he measu/red the city with
the reed, iweVve tlwusand furlongs. The length and the breadth
and the height of it are equal," — (Ch. xxi. 16.) Here, by the
New Jerusalem, is signified a new church, whence by its dimen
sions are signified particulars belonging to the church ; by its
length being signified its good of love, by its breadth, its truth
derived from that good, by its height, its good and truth as to
their degrees, and by twelve thousand furlongs, aU good and
truth taken collectively ; otherwise, what sense would there be
in the statement, that its height was twelve thousand furlongs,
the same as its length and breadth ? That, in the Word, by
breadth is signified truth, is evident in David : Thou " hast not
shut me up into the hand of the enemy ; thou hast set my foot in
a large room;" — more literally, "in a broad place?'' — (Ps. xxxi.
8.) " / called, upon Jehovah in distress" — ^literally, " out of a
narrow place :" — " Jehovah answered me, a/nd set me in a la/rge
place" — ^literally, "a broad place," — (Ps. cxviii. 6.) Not to
mention other passages, as Isa. viii. 8 ; Hab. i. 6.
198. From these remarks it may be seen, that although spaces
exist in heaven as well as in the world, still nothing is there
reckoned by spaces, but by states; consequently, that spaces
cannot there be measured, as is done in the world, but only be
seen from, and according to, the state of the interiors of the in
habitants. (*)
199. The very first and most essential cause of all this is,
that the Lord is present with every one according to his love
and faith,(^) and that all things appear either near or remote
according to His presence ; for it is by this that the situation of
all things in the heavens is determined. By this, also, the
angels have their wisdom ; for it is by this that they experience
an extension of thoughts, and thereby a communication of all
(•) That, in the Word, length signifies good, nn. 1813, 9487. That breadth signifies
truth, nn. 1618, 8433, 8484, 4482, 9487, 10,179. That height signifies good and truth
as to degrees, nn. 9489, 9778, 10,181.
(") That the conjunction and presence of the Lord with the angels are aicording to
ihe reception of love and charity from Him, nn. 290, 681, 1954, 26BS, 2886. 2888, 28»9|
8001, 3741, 3742, 8748, 4318, 4819, 4524, 7211, 9128.
92

HEAVEN. 200  202
thiugs that exist in the heavens. In oi.e word, it is through
this that they think in a spiritual manner, and not in a natural
manner, as men do.

OF THE FORM OF HEAVEN, ACCORDING TO WHICH THE CONSO
CIATIONS AND COMMUNICATIONS OF THE INHABITANTS ARE
ARRANGED. 200. The nature of the form of heaven may in some measure
appear from what has been shown in some preceding Sections ;
as. That heaven is like itself in its greatest forms and in its
least (n. 72), whence every society is a heaven on a smaller
scale, and every angel is a heaven in miniature (nn. 61 — 58) :
That as heaven collectively is as one man, so every society is as
a man on a smaller scale, and every angel on the smallest (nn.
59 — 77) : That in the midst dwell the most wise, and in the cir
cumferences, by degrees, extending to the boundaries, those
who are less wise; and that it -is the same in every society (n.
43) : and That those who are especially grounded in the good
of love have their abodes in heaven, from the eas.t to the west ;
and those who are especially grounded in truths derived from
good, from the south to the north ; and the same in every so
ciety (nn. 148, 149). All these arrangements take place accord
ing to the form of heaven ; from which, therefore, a conclusion
may be drawn respecting the nature of that form in general.(^)
201. It is of importance to know what is the nature of the
form of heaven, because not only are all its inhabitants arranged
in society according to that form, but, likewise, all communica
tion takes place according to it, and thence, also, aU diffusion of
thoughts and affections, consequently, all the intelligence and
wisdom of the angels. On this account, in proportion as any
one exists in the' form of heaven, thus, in proportion as he is a
form of heaven, he is in the enjoyment of wisdom. Whether
we speak of being in the form of heaven, or in the order of
heaven, it amounts to the same ; since the form of every thing
results from its order, and is according to it.^)
202. Something shall now be first offered, respecting what is
meant by being in the form of heaven. Man was created after
the image of heaven and the image of the world ; his internal
being created after the image of heaven, and his external after
that of the world. (See above, n. 57.) Whether we say, " after
(') Thi t the universal heaven, as to all the angelic societies, is arranged by the Lord
according to His divine order, inasmuch as the Divine Sphere of the Lord abiding
with the angels constitutes heaven, nn. 8088, 7211, 9128, 9888, 10,125, 10,151, 10,157.
Ofthe form of heaven, nn. 4040, 4041, 4042, 4048, 6607, 9877.
(•) That the form of heaven is according to divine order, nu. 4040 — 4043, 6607, 9877.
93

202, 203 HEAVEN.
the image," or, " according to the form," it is the same thing.
But as man, by the evUs of his will, and by the falsities of his
thought thence derived, has destroyed in himself the image,
consequently the form, of heaven, and has introduced m their
place the image and form of hell, his internal is closed from the
time of his birth ; which is the reason that man, differently
from all kinds of animals, is born into mere ignorance. In or
der, therefore, that the image or form of heaven should be
restored in him, he must be instructed in such matters as belong
to order ; for, as remarked above, according to the order is the
form. The Word contains all the laws of Divine order, those
laws being the precepts therein delivered ; in proportion, there
fore, as man becomes acquainted with these precepts, and lives
according to them, his internal is opened, and the order or
image of heaven is there formed anew. We now may see what
is meant by being in the form of heaven : namely, that it con
sists in living according to the truths contained in the Word.O
203. So far as any one exists in the form of heaven, he
actually is in heaven, and is, himself, a heaven in miniature
(n. 57). Consequently, also, he is so far in the enjoyment of
intelligence and wisdom : for, as stated above, every thought
that belongs to his understanding, and every affection that
belongs to his will, diffuse themselves into heaven in every
direction, according to its form, and communicate in a wonder
ful manner with the societies that exist there ; as do these,
reciprocally, with him.(*) There are some who imagine that
their thoughts and affections do not actually diffuse themselves
around them, but are inclosed within them, because they see
what they think inwardly in themselves, and not as a distant
object. But this is a great mistake : for as the sight of the eye
extends itself to remote objects, and is affected according to the
order of the things which it beholds in such extended vision, so
likewise, 'does man's interior sight, which is that of the imder-
standing, extend itself in the spiritual world, although he is not
sensible of it, for the reason explained above (n. 196). The
(') That divine truths are the laws of order, nn. 2447, 7995. That man, so far as ha
lives according to order, thus so far as he is principled in good according to divine
truths, becomes a man, nn. 4839, 6605, 6626. That man is the being into whom are
eoUated all things of divine order, and that from creation he is divine order in a form,
nn. 4219, 4220, 4228, 4528, 4524, 5114, 5868, 6018, 6057, 6605, 6626, 9706, 10,156, 10,472.
That man is not born into good and truth, but into evil and falsity, thus into what is
contrary to divine order ; and that hence he is born into mere ignorance, and there
fore it IS necessary that he be born anew, that is, be regenerated, which is effected by
divine truths from the Lord, that he may be inaugurated into order, nn. 1047, 2307,
2308, 3518, 3812, 8480, 8550, 10,288, 10,284, 10,286, 10,781. That tbe Lord, when Ha
forms man anew, that is, regenerates him, arranges all things in him according to
order, which is, into the form of heaven, nn. 5700, 6690. 9931, 10,303,
(*) That every one in heaven has communication of life, which may be called a dif
fusion into the angelic societies around, according to the quantity and quality of bin
good, nn. 8794, 8797. That thoughts and affections have such diffusion, nn. 2475,
6598 — 6613. That they are oor^oined an I disjoined according to the ruling affectionaj
n. 4111.
94

HEAVEN. 203, 204
only difference is, that the sight of the eye is affected in a natu
ral manner, because by such things as exist in the natural
world ; whereas the sight of the understanding is affected in a
spiritual manner, because by such things as exist in the spiritual
world, all of which have relation to gbod and truth. The reason
that man is not aware that such is the fact, is, because he is not
aware that there exists a light which illuminates the understand
ing ; although, were there not such a light, man would be ab
solutely unable to think at all. (Eespecting that light, see above,
nn. 126 — 132.) There was a certain spirit who thus imagined
that he exercised thought from himself, consequently, without
any diffusion of his thoughts beyond himself, or any communi
cation, by such means, with societies existing without himself.
To convince him that he was in error, the communication be
tween him and the societies nearest to him was taken away ;
upon which he not only was deprived of thought, but fell down
as if dead, only throwing his arms about like a new-born infant.
After some time, the communication was restored ; upon which
he gradually, as the restoration was effected, returned into a
state capable of thinking. Some other spirits, who witnessed
this experiment, thereupon confessed that all thought and affec
tion enter by infiux, according to such communication; and,
since all thought and affection thus enter, so, also, does the all
of life ; since the all of man's life consists in his capacity ot
thinking and being affected, or, what amounts to the same, in
his capacity of exercising understanding and will.(^)
204. But it is to be understood, that intelligence and wisdom
vary with every one, according to the nature of the communica
tion that he* experiences. Those whose intelligence and wisdom
are formed of genuine truths and goods, have communication
with societies according to the form of heaven : whereas those
whose inteUigence and wisdom are not formed of geniune truths
and goods, but still of such as harmonize with genuine ones,
have a communication that is interrupted, and is only kept up
in an irregular manner, because not maintained with societies
in such a series as the form of heaven exists in. But those who
do not possess intelligence and wisdom, being immersed in falsi
ties derived from evil, have communication with societies in
C) That there is only one single Life, from which all live, both in heaven and in the
world, nn. 1954, 2021, 2586, 2658, 2886—2889, 8001, 3484, 8742, 5847, 6467. That that
life is from tho Lord alone, nn. 2886—2889, 8344, 3484, 4319, 4320, 4524, 4882, 5986,
6325, 6468, 6469, 6470, 9276, 10,196. That it flows into angels, spirits, and men, in a
wonderful manner, nn. 2886—2889, 8337, 3338, 8484, 8742. That the Lord flows in
from His divine love, wliioh is of such a nature, that what is His own He wills should
be another's, nn. 8742, 4320. That for this reason, life appears as if it was in mau,
and not as if it were influent, nn. 8742, 4820. Of the joys ofthe angels, as perceived,
and confirmed by what they told me, that they do not live from themselves, but from
the Lord, n. 6469. That the wicked are not « illing to be convinced that life enters by
influx, n. 3743. That Ufe from the Lord flow.s, also, into the -wicked, nn. 2706, 8748,
4417, 10,196. But that they turn good into evil and truth into falsity ; for according
to man's quality, such is his reception of life ; illustrated, nn. 4819, 4820, 4417.
95

206  207 HEAVEN.
hell. The extensiveness of the communication is in proportion
to the degree of confirmation. It is further to be understood,
that this communication with societies is not such as comes
manifestly to the perception of those who compose them, but is
a communication with their quality, that is, with the quality in
which they are grounded, and which proceeds from them.(^)
205. All in heaven are connected in society according to
spiritual affinities, which are those of good and truth in their
order. It is thus in heaven regarded as a whole : it is thus in
every society ; and it is thus in every house. It is from this
cause that the angels who are grounded in good and truth of
similar quality recognize one another, as those related by con
sanguinity and affinity do on earth, just as if they had known
each other from infancy. The goods and truths which constitute
intelligence and wisdom, are connected in the same manner
with every individual angel : they recognize each other in the
same manner ; and as they recognize each other, so, also, do
they join themselves together.(') From the same cause those
with whom truths and goods are conjoined according to the
form of heaven, see the consequences fiowing from them in their
series, and have, an extensive view of their coherence in aU di
rections. Not so those with whom goods and truths are not
conjoined according to the form of heaven.
206. Such, in each heaven, is the form, according to which
the communication and diffusion of the thoughts and affections
of the angels exist, thus according to which they have intelli
gence and wisdom. But the communication between one heaven
and another, as between the third or inmost and the second or
middle, and between both these and the first or ultimate, is
different. But the communication between the different heavens
ought not to bei termed communication, but influx. Eespecting
this something shall now be offered. (That there are three
heavens, and that they are distinct from each other, may be
seen in its proper Section above, (nn. 29^-40).
207. That there is not a communication between the different
heavens, but an influx from one into another, may be obvious
from their respective situations. The third or inmost heaven is
situated above, the second or middle heaven is below, and the
first or ultimate heaven is further below still. All the societies
of each heaven are arranged in a similar manner. Thus, for in
stance, in those societies that are located in elevated situations,
which appear like mountains (n. 188), those angels dweU on the
(•) That thought diffuses itself into tha societies of spirits and of angels round
abont, nn. 6600—6605. That still it does not move and disturb the thoughts of those
societies, nn. 6601, 6603.
(') That good acknowledges its truth, and truth its good, nn. 2429 8101, 8102, 3161,
8179, 8180, 4858, 5407, 5885, 9637. That hence is tie conjunction rf good aid of
truth, nn. 8884, 4096, 4097, 4801, 4845, 4858, 4864, 4368, 5365, 7623— 7627, 7752— 7762,
6580, 9258, 10,555. And that this is from the influx of heaven, n. 9079.

HEAVEN. 208, 209
summits who belong to the inmost heaven ; below them are
those who belong to the second heaven ; and below these, again,
are those who belong to the ultimate heaven. A similar ar
rangement prevails everywhere, whether in elevated situations
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
that which is called influx.
208. One heaven is conjoined with another, or a society of
one heaven with a society of another, by the Lord alone, by
influx, both immediately and mediately — immediately, from
Himself, and mediately, through the superior heavens, in order,
into the inferior.(^) Since the conjunction of the heavens with
each other by infiux is the work of the Lord alone, it is most
especially provided that no angel of a superior heaven should
look down into a society of an inferior heaven, and converse
with any of its inhabitants. As soon as he does so, the angel is
deprived of his wisdom and intelligence. The cause of this, also,
shaU be stated. Every angel has three degrees of life,, in the
same manner as there are three degrees of heaven. Those who
are in the inmost heaven have the third or inmost degree open,
and the second and first shut : those who are in tiie middle
heaven have the second degree open, and the first and third
shut : and those who are in the ultimate heaven have the first
degree open, and the second and third shut : as soon, therefore,
as an angel of the third heaven looks down into a society of the
second heaven, and converses with any one there, his third de
gree is closed, and, when this is closed, he is deprived of his
wisdom, because this resides in his third degree, and he does
not possess any in his second and first. This is what is meant
by the Lord's words in Matthew : "Let him that is on the house
top not come down to take any thing out of his house : neither
let him that is in the field return hack to take his clothes." — (Ch.
xxiv. 18, 19.) And in Luke : "In that day, he that is upon the
house-top, and his stuff in the house, let him not come down to
take it away : and he that is in the field, let hivi, likewise, not
return back. Remember Lois wife," — (Ch. xvii. 31, 32.)
209. There is no infiux from the inferior heavens into the
superior, because this would be contrary to order : the influx
proceeds from the superior heavens into the inferior. The wis
dom, also, of the angels of a superior heaven, exceeds that of the
angels of an inferior heaven, in the proportion of ten thousand
to one. This, also, is the reason, that the angels of an inferior
heaven cannot converse with the angels of a superior heaven ;
(•) That there is immediate influx from the Lord, and mediate, by or through
heaven, nu. 6068, 6307, 6472, 9682, 9688. That the Lord's influx is immediate into
the most particular things of all, nn. 6058, 6474^6478, 8717, 8728. Of the Lord's
mediate influx by or through the heavens, nn. 4067, 6982, 5985, 6996.
7 97

210  212 HEAVEN.
indeed, when they look in that direction, they do not see them :
their heaven appears like something misty over their heads*
The angels of a superior heaven can, however, see those who
are in an inferior heaven, but are not at liberty to join in con
versation with them, except with the loss of their wisdom ; as
stated above.
210. Neither the thoughts and affections, nor yet the dis
course, of the angels of the inmost heaven, can possibly come to
the perception of those in the middle heaven, because they so
greatly transcend the capacity of the angels in that heaven.
When, however, it is the Lord's good pleasure, a sort of flaming
appearance proceeding thence is seen in the inferior heavens.
So, the thoughts and affections, and discourses, of the angels in
the middle heaven, cause a lucid appearance to be seen in the
ultimate heaven, which sometimes assumes the form of a white
or variously-colored cloud; and by the appearance of that
cloud, — ^its ascent, descent, and form, is also known, in some
degree, the subject of their conversation.
211. From these observations it may appear, of what nature
is the form of heaven ; namely, that in the inmost heaven it is
the most perfect of aU ; that in the middle heaven, it also is per
fect, but in an inferior degree ; and, in the ultimate, in a degree
still inferior ; and that the form of one heaven derives its sub
sistence from that of another by an influx from the Lord. But
the nature of communication by influx cannot be comprehended,
without a knowledge of the nature of degrees of altitude, and of
the difference between these degrees and those of longitude and
latitude. What is the nature of both these kinds of degrees,
may be seen above (n. 38).
212. The speciflc form of heaven, however, and the manner
in which its motions and fluxions proceed, are subjects incom
prehensible to the angels themselves : yet some idea of it may
be presented, by considering the form of all the parts in the
human body, as surveyed and investigated by a man of sagacity
and v/isdom. For it has been shown above, in proper Sections,
that the whole of heaven is in form as one man (see nn. 59 — 72) ;
and that all the parts that exist in man correspond to the heav
ens (nn. 87 — 102). How incomprehensible and inextricable
that form is, may be concluded, though only in a general way,
from the nervous fibres, by compagination of which all the partb,
fenerally and individually, are formed. The nature of those
bres, and how their motions and fiuxions proceed in the brain,
cannot even be discerned by the eye ; for they are there in
numerable, and so folded together, that, taken collectively, they
appear as a continuous soft mass ; and yet all things, both gen
erally and individually, which belong to the will and the under
standing, flow, according to those innumerable complicated
fibres, most distinctly into acts. How these fibres, again,
98

HEAVEN. 212, 213
wreathe themselves together in the body, appears from the vari
ous collections of them called plexus — such as the cardiac plex
us, those of the mesentery, and others. Tha same appears,
also, from the knots of them called ganglions, into which enter
many fibres from every province, mix themselves there to
gether, and thence go forth again, differently combined, to
the performance of their functions ; — a prbcess which is re
peated again and again. Not to mention similar wonders in
every viscus, member, organ, and muscle. Whoever sun^eys
these things, and many other wonders there displayed, with
the eye of wisdom, must be filled with amazement : and yet
the wonders that the eye sees are comparatively few: those
which the eye cannot see, as belonging to interior nature,
are more marveUous still. That this form corresponds to the
form of heaven, manifestly appears from the operation of all
things that belong to the understanding and will in it and ac
cording to it : for whatever a man wills, descends spontaneously,
according to that form, into act ; and whatever he thinks, per
vades those fibres from their origins to their terminations,
whence he has sensation : and as this form is that of the thought
and will, it is the form of intelligence and wisdom. This form
it is which corresponds to the form of heaven ; whence it may
be known, that such is the form according to which every affec
tion and thought of the angels diffuses itself, and that tiiey are
in the possession of intelligence and wisdom in proportion as
they exist in that form. That heaven derives this form from
the Divine Humanity of the Lord, may be seen above (nn.
78 — 86). These facts are adduced, that it may also be known,
that the heavenly form is of such a nature, that it never can be
exhausted even as to the most general things belonging to it ;
and thus that it is incomprehensible to the angels themselves ;
as observed above.

OF GOVERNMENTS IN HEAVEN
213. Since heaven is divided into societies, and the largei
societies consist of some hundreds of thousands of angels (n. 50);
and since all the members of one society are, indeed, grounded
in similar good, but not in similar wisdom (n. -43) ; it necessa
rily follows, that, in heaven, there are governments also. For
order is to be observed, and all things belonging to order are to
be kept inviolable. But the governments in the heavens are
various : they are different in the societies which constitute the
Lord's celestial kingdom from what they are in the societies
which constitute the Lord's spiritual kingdom : they differ, also,
99

214  216 HEAVEN.
according to the ministries discharged by each society. In the
heavens, however, no other government exists than that of mu
tual love ; and the government of mutual love is heavenly gov
ernment. 214. The government in the Lord's celestial kingdom is
caUed Justice or Righteousness ; because aU the subjects of that
kingdom are grounded in the good of love, directed to the Lord,
and derived from Him : and whatever is done from that good
is called just or righteous. The government, there, is that of
the Lord alone: He leads them, and instructs them in the mat
ters relating to life. The truths, which are caUed those of judg
ment, are inscribed on their hearts : every one knows them,
perceives them, and sees them :(i) whence matters of judgment
never are brought, there, into question, but only matters of
justice or righteousness. Eespecting these, the less wise inter
rogate the more wise, and these the Lord, and obtain answers.
Their heaven, or their inmost joy, consists in living justly or
righteously from the Lord.
215. The government in the Lord's spiritual kingdom is
called Judgment, because the subjects of this kingdom are
grounded in spiritual good, which is the good of charity to
wards the neighbor : and this good, in its essence, is truth ;(^
and truth belongs to judgment, and good to justice or righteous-
ness.(^) These, also, are led by the Lord, but mediately (n. 208);
wherefore they have governors over them, few or more accord
ing to the needs of the society to which they belong. They also
have laws, according to which they are to regulate their social
life. The governors administer all things according to the laws.
Being wise, they understand them aright, and, in doubtful mat
ters, they receive illustration from the Lord.
2i6. Since government from good, such as is exercised in the
Lord's celestial kingdom, is called justice or righteousness, and
government from truth, such as is established in the Lord's
spiritual kingdom, is called judgment, therefore, in the Word,
justice or righteousness, and judgment, are mentioned, where
the subject treated of is heaven and the church ; and by justice
(') That the celestial angels do not think and speak from truths, like the spiritual
angels, since they are in the perception of all things relating to truths from the Lord,
nn. 202, 697, 607, 784, 1121, 1887, 1398, 1442, 1919, 7680, 7877, 8780, 9277, 10,886. That
the celestial angels say, of truths. Yea, yea. Nay, nay; but that tho spiritual angels
reason about tnem, whether the truth be so or not so, nn. 2715, 8246, 4448, 9166,
10,786 ; where the Lord's words are explained, ^'¦Let yowr dAscourse ie Yea, yea, Nay,
nay: for whatsoever is more than this, cometh of evU (Matt. v. 87).
(") That those who inhabit the Lord's spiritual kingdom are principled in truths,
and those who inhabit the celestial kingdom, in good, nn. E63, 875, 927, 1028, 10t8,
1044, 1555, 2256, 4328, 4498, 5113, 9596. That the good of ths spiritual kingdom is
the good of charity towards the neighbor ; and that this good in its essence is truth,
nn. 8042, 10,296.
(°) That justice or righteousness, in the Word, is predicated ofgood, and judgment
of truth • and thit hence, to do justice and judgment, denotes, good and truth, nn.
2235, 9857. That great judgm -ints denote the laws of divine order, thus divina trnthd,
n.7206. 6 J 6 , -,
100 N^

HEAVEN. 216, 217
or righteousness is signified celestial good, and by judgment,
spiritual good, which latter, as just observed, in its essence, is
truth; as in these places: "Of the increase of his government
and peace there shall be no end, upon the throne of David, and
upon his kingdom, to order it, and to establish it with judgment
and with justice, from lienceforth even forever?'' — (Isa. ix. 7.)
By David is here meant the Lord,(*) and by his kingdom,
heaven; as appears from this passage: "• I will roAse unto Da
vid a righteous Branch, and a king shall reign and prosper,
and shall execute judgment and justice in the earth." — (Jer.
xxiii. 5^ "Jehovah is exalted ; for He dwelleth on high : He
hath filled Zion with judgment and eighteousness."— (Isa;
xxxiii. 6.) By Zion, also, are meant heaven and the church.(^)
"I am Jehovah, who exercise loving-kindness, judgment, and
righteousness, in the ea/rth : for in these things I delight, saith
Jehovah?'' — (Jer. ix. 24.) "I will betroth thee unto Me forever :
yea, I will betroth thee unto Me in righteousness and in judg
ment." — (Hos. ii. 19.) "0 Jehovah, — thy righteousness is Uke
the great mountains ; thy Judgments are a great deep." — (Ps.
xxxvi. 5, 6.) "They ask of Me the ordinances" — ^literally, " the
JUDGMENTS — of JUSTICE : they take delight in approaching to
God?'—^%2.. Iviii. 2.)
217. In the Lord's spiritual kingdom, the forms of govern
ment are various, being not the same in one society as in an
other. The varieties are in accordance with the ministries
which the societies discharge; and these are in accordance with
the offices of all the parts in man, to which they correspond.
That these are various, is well known : for there is one office
belonging to the heart, another to the lungs, another to the
liver, another to the pancreas and spleen, and another, likewise,
to every organ of sense. As these discharge different functions
in the body, so, also, do the societies in the Grand Man, which
is heaven ; for there are societies which correspond to all those
organs respectively. That there is a correspondence between aU
things belonging to heaven and all things belonging to man, has
been shown in its proper Section above (nn. 87 — 102). But all
the forms of government agree in this, that they all look, as
their end, to the public good, and, in that good, to the good ol
every individual.(^ This results from the fact, that aU the
(') That by David, in the prophetical parts of the Word, is understood the Lord,
un. 1888, 99S4.
(') That by Zion, in the Word, is meant the church, specifically the celestial church,
an. 2362, 9055.
(') That every man and society, also a man's country and the church, and, in a uni
versal sense, the kingdom of the Lord, is our neighbor; und that to do good to them
from the love of good, according to the quality of their state, is to love out ncdghbor;
thus that their good, whicli is also the general good, and which is to be consulted, is
our neighbor, nn. 6818 — 6824, 8123. That civil good, also, consisting in what is just, is
oar neighbor, nn. 2915, 4730, 8120, 8128. Hence, that chaiity towards the neighbor ex
tends itself to all things, bo(h generally and particularly, belonging to the life of man;
and that tf love gocd and to lo good from the love of what is good and true, and also
101

218, 219 heaven.
inhabitants of the universal heaven are under the guidance of
the Lord, who loves them all, and, from his Divine Love, pro
vides that there should exist a common good from which every
individual should receive his particular good. Every individual,
also, does receive good fbr himself, in proportion as he loves the
common good ; for so far as any one loves the community, he
loves all the individuals who compose it ; and since this is the
love of the Lord Himself, he is loved by the Lord in the same
proportion, and good results to himself
218. From these observations it may appear, what is the
character of the governors, and that they are such as are dis
tinguished beyond others for love and wisdom, consequently,
such as, from a principle of love, desire the good of all, and,
from the wisdom by which, also, they are distinguished, know
how to provide that the good they desire may be realized.
Persons who are of this character do not domineer and com
mand imperiously, but minister and serve ; for to do good to
others out of the love of good, is what is meant by serving, and
to provide that such desired end may be realized, is what is
meant by ministering. Neither do such account themselves
greater than others, but less ; for they put the good of the
society and of their neighbor in the first place, and their own
in the last ; and that which is in the first place, is greater, and
that which is in the last, is less. They nevertheless are in the
enjoyment of honor and glory : they dwell in the centre of the
society, in a more elevated situation than others, and inhabit
magnificent palaces. They also accept this glory and that
honor; not, however, for their own sake, but for the sake of
securing obedience : for all in heaven know that that honor and
that glory are conferred on them by the Lord, and that, there
fore, they are to be obeyed. These are the things which are
meant in these words of the Lord to his disciples : " Whosoe/ver
will be chief among you, let him be your servant : even as the
Son of man came not to be ministered unto, but to minister, and
to give his life a ransom for many," — (Matt. xx. 27, 28.) "He
that is the greatest among you, let him, be as the younger ; and
he that is chief, as he tliaidoth serve." — (Luke xxii. 26.)
219. A similar government, in miniature, obtains, also, in
every house. There is in each house a master, and there are
domestics : the master loves the domestics, and the domestics
love the master ; the consequence of which is, that, out of love,
they mutually serve each other. The master teaches how they
should live, and prescribes what they should do ; and the do
mestics obey, and perform their duties. To be of use is the
delight of life among all. It hence is evident, that the Lord's
kingdom is a kingdom of uses.
do what is just from tbe love of what is just, in every function and in all our dealuigli
la to love our neighbor, nu. 2417, 8121, 8124.
102

HEAVEN. , 220 — 222
220. There are also governments in the hells, for if there
were not, the inhabitants could not be kept in bonds. But the
fovemments there are the opposites of those in the heavens.
hey all are such as are founded in self-love. Every one there
desires to rule imperiously over others, and to attain pre
eminence. Such as do not favor their wishes, they hate, seek
to be revenged on them, and treat them with cruelty ; for such
is the nature of self-love : wherefore the more desperately
malignant are set over them; whom they obey from fear.(')
But of this, more below, where the hells are treated of.

OF DIVINE WORSHIP DT HEAVEN.
221. Divine Worship in the heavens is not unlike that on
earth as to externals, but it differs as to internals. Angels, as
weU as men, have doctrines, preaching, and temples or churches.
The doctrines aU agree as to things essential ; but those in the
superior heavens are of more interior wisdom than those in the
inferior heavens : The preaching is according to the doctrines :
And as they have houses and palaces (nn. 183 — 190), so, also,
they have temples or churches, in which the preaching is per
formed. Another reason why such things exist in heaven, is,
because the angels are continually perfected in wisdom and
love: for they have will and understanding as well as men, and
the understanding is of such a nature as to be capable of ad
vancing in perfection continually ; and so, also, is the wiU ; the
understanding being perfected by the truths that belong to in
telligence, and the will by the goods that belong to love.(^)
222. But divine worship in the heavens does not consist,
properly speaking, in frequenting the temples and hearing the
jjreaching, but in the life of love, charity, and faith, according
to their doctrines : the preaching in the temples only serves as
means for obtaining instruction in matters relating to life. I
have conversed with the angels on this subject, and have told
them that it is imagined in the world, that divine worship con-
(¦) That there are two kinds of rule, one grounded in the love of tbe neighbor, the
other in the love of self, n. 10,814. That all things good and happy result from such
government as is grounded in neighborly love, nn. 10,160, 10,614. That, in beavep,
no one can exercise rule from the love of self, but that all are willing to minister; and
that this is to exercise rule from neighborly love ; and that hence they possess so gresrt
power, n. 5782. That all evils result from the exercise of rule grounded in the lo' e of
self, n. 10,038. That when the loves of self and of the world began to prevail, men
were compelled for security to subject themselves to governments, nn. 736-t, 10,160,
10,814. ('1 That the understanding is recipient of truth, and the will of good, nn. 3623,
•125, 7503, 9300, 9930. That as all things have relation to truth and good, so fhe all
of man's life has relation to the understanding and the will, nu. 803, 10,122. That the
angels advance in perfection to i-ternitY nn. 4803, 6648.
103

223, 224 HEAVEN.
sists, in nothing but going to church, hearing preaching, receiv.
ing the sacrament three or four times a year, and attending to
the other rituals of worship as prescribed by the church ; as
also in giving time to prayer, and behaving devoutly on the
occasion. The angels said, that these are externals which ought
to be observed, but that they are of no use unless they proceed
from an internal principle; and that such internal principle
consists in a life according to the precepts which doctrine in
culcates. 223. In order that I might know the nature of their assem
blies iu their temples, it has sometimes been granted me to
enter, and to hear the preaching. The preacher stands in a
pulpit on the east. In front of him sit those who are m the
enjoyment, more than the rest; of the light of wisdom ; and on
the right and left of these sit those Avho have less. The seats
are disposed like those of a circus, so that all are in view of the
preacher. No one sits quite on either side of him, so as to be
out of his sight. At the door, which is on the east side of the
temple, at the left of the pulpit, stand the novitiates. It is not
allowed for any one to stand behind the pulpit, for if any one
does, the preacher is confused ; as also occurs if any one in the
congregation dissents from what he hears; wherefore, should
this happen, he must tum away his face. The sermons are so
replete with wisdom, that none that are heard in the world can
be compared to them ; for the preachers in the heavens are in
the enjoyment of interior Ught. The temples in the spiritual
kingdom appear as if constructed of stone, and, in the celestial
kingdom, as of wood ; because stone corresponds to truth, in
which, more especiaUy, the angels of the spiritual kingdom are
grounded, and wood corresponds to good, which is the distin
guishing characteristic of the angels of the celestial king-
dom.(^ In this latter kingdom, likewise, the sacred edifices
are not called temples, but houses of God. In the celestial
kingdom, the sacred edifices are not of a magnificent descrip
tion; but in the spiritual kingdom they all possess magnifi
cence, greater or less.
224. I have conversed with one of the preachers respecting
the state of sanctity in which the hearers are when listening to
the sermons in the temples. He said, that every one is in a
state of piety, devotion, and sanctity, according to the state of
the interior things belonging to him which relate to love and
faith ; for it is in these that sanctity, properly so called, resides,
because these are the receptacles of the Divine Sphere proceed
ing from the Lord ; and that he did not know what external
sanctity, independent of those interior principles, could be.
(') That Btouj signifies truth, nn. 114, 645 1298, 8720, 6426, 8609, '. 0,876. That wood
eignifies good, nn. 643 8720, 8854. That, on this account, the most ancient people,
who were principled in celestial good, built their sacred edifices of wood, n. 3720.
104

HEAVEN. 225  227
On reflecting on such separate extemal sanctity, he said, that
probably it might be some feigned appearance of sanctity in
outward form, either acquired by art, or assumed hypocriti
cally ; and that some spurious fire, proceeding from the love of
self and of the world, might excite and display such an appear
ance. 225. All the preachers belong to the Lord's spiritual king
dom, and none of them to his celestial kingdom. The reason
that they all belong to the spiritual kingdom is, because the
angels of that kingdom are espedally grounded in truths de
rived from good ; and aU preaching is performed from truths.
The reason that none of them belong to the celestial kingdom
is, because the angels of that kingdom are especially grounded
in the good of love, from which they see and have a perception
of truths, but do not speak of them. But notwithstanding the
angels of the celestial kingdom have a perception of truths, and
see them, still there is preaching among them, because they are
thus enlightened in the truths which they know, and their per
fection is advanced by many which they before did not know.
As soon as they hear such, they also recognize them as truths,
and thua receive a perception of them. The truths of which
they have a perception, they also love, and by living according
to them they incorporate them into their life. They likewise
affirm, that to live according to truths is to love the Lord.(^)
226. All the preachers are appointed by the Lord, and thence
possess the gift of preaching ; nor are any others permitted to
teach in the temples. They are caUed preachers, not priests ;
the reason of which is, because the priesthood of heaven is the
celestial kingdom ; for the priesthood signifies the good of love
to the Lord ; in which the subjects of that kingdom are grounded.
So, the royalty of heaven is the spiritual kingdom ; royalty, also,
signifies truth derived from good; in which the subjects of that
kingdom are grounded.('') (See above, n. 24.)
227. The doctrines, according to which the preaching is
framed, all regard life as their end, and none of them faith
without life. The doctrine of the inmost heaven is more replete
with wisdom than the doctrine of the middle heaven, and this
is more replete with intelligence than the doctrine of the ulti
mate heaven. The doctrines, also, are adapted to the percep
tions of the angels in each heaven. The essential point in all
the doctrines is, to acknowledge the Lord's Divine Humanity.
(') That to love the Lord and our neighbor, is, to live according to the Lord's pre-
aapts, nn. 10,143, 10,153, 10,310, 10,578, 10,645, 10,648.
(*) That priests represent the Lord as to divine good, kings as to divine truth,
nn. 2015, 6148. That hence a priest, in the Word, signifies those who are principlea
iu the good of love to the Lord ; thus that the priesthood signifies that good, nn. 9806,
9809. That a king, in the Word, signifies those who are grounded in divine trutii ,
thus the regal office signifies truth derived from good, nn. 1672, 2015, 2')69, 4575, 4581,
4966, 6044.
105

228, 229 HEAVEN.

OF THE POWER OP THE ANGI LS OF HEAVEN.
228. That the angels possess power, is a thing which cannot
be conceived by such as have no khowledge respecting the
Bpiritual world and its infiux into the natural world ; for they
imagine that the angels cannot have any power, because they
are spiritual beings, so refined and rare, that they cannot even
be seen with the eyes. But such as look interiorly into the
causes of things are of a different opinion. These know, that
all the power which is possessed by man, is derived from his
understanding and wiU, since, without these, he could not move
a particle of his body. Man's understanding and will are his
spiritual man : and this actuates the body and its members just
as it pleases ; for what this thinks, the mouth and tongue speak,
and what this wills, the body executes ; to which, also, it gives
force at pleasure. Man's will and understanding are governed
by the Lord, through the instrumentality of angels and spirits;
and as his will and understanding are thus governed, so, also,
are all things belonging to his body, because these are derived
from the former; and, if you will believe it, man cannot so
much as take a step with his feet independently of the influx of
heaven. That such is the fact, has been evinced to me by much
experience : it has been given to the angels to move my steps,
my actions, my tongue and speech, as they pleased, which they
effected by an influx into my will and thought ; and I found that,
of myself, I had no power whatever. They afterwards told me;
that every man is governed in this manner, and that he might
know that it is so from the doctrine of the church, and from the
Word ; for it is usual for him to pray that God would send His
angels, that they may lead him, may guide his steps, may teach
him, and inspire what he should think and what he should speak ;
with more to that effect; although, when, without regard to
doctrine, he thinks within himself, he speaks and thinks differ
ently. These observations are made, that the nature of the
power which the angels have with man may be known.
229. But the power of angels in the spiritual world is so great,
that were I to relate every thing that has been witnessed by me
on that subject, it would surpass all belief. If any thing there
makes resistance, and is to be removed, because opposed to
Divine order, they cast it down and overturn it by a mere effort
of will, and by a look. I have seen mountains which were
occupied by the wicked thv s cast down and overthrown, and
sometimes made to shake from one end to the other, as occurs
in_ earthquakes. I have beheld rocks, also, split open in the
middle down to the deep, and the wicked who were on them
swallowed up. I have likewise seen some hundreds of thousands
of evil spirits dispersed by them, and cast into beU. Numbers
106

HEAVEN. 230, 231.
avail nothing at all against them ; nor arts, nor cunning machin
ations, nor confederacies : they see through all, and dispel them
in a moment. (More may be seen on this subject in the work
On the Last Judgment and the Destruction of Babylon?) Such
is the power which the angels possess in the spiritual world.
That they also have similar power in the natural world, when it
is granted them to exercise it, is evident from the "Word ; in
which we read that they have caused the utter destruction of
whole armies, and occasioned a pestilence of which seventy
thousand men died. Of the angel who produced the latter
calamity, it is written thus : " Arid when the angel stretched out
his hand upon Jerusalem to destroy it, the Lord repented Him
of the evil, and said to the angel thai destroyed the people. It is
enough: stay now thy hand. — And David— saw the angel that
smote the people?'' — (2 Sam. xxiv. 15, 16, 17.) Not to mention
other cases. Since the angels possess sucri power, they are
denominated Powers ; and it is said iu David, " Bless Jehovah,
ye His angels, that excel in strength" — more literally, " mighty
in strength," — (Ps. ciii. 20.)
230. But it is to be understood, that the angels have no power
at all of themselves, but that all the power they exercise they
derive from the Lord, and that the appellation of Powers only
belongs to them, so far as they are grounded in the acknowledg
ment that such is the fact. When any angel supposes that he
possesses power from himself, he instantly becomes so weak, as
to be unable to resist so much as one evil spirit. On this ac-
coimt, the angels attribute no merit whatever to themselves, and
are averse from receiving any praise or glory on account of any
thing done by them, all which they ascribe to the Lord.
231. It is the Divine Truth proceeding from the Lord to
whicli belongs all power in the heavens ; for the Lord, in
heaven, is Divine Truth in union with Divine Good (see above,
nn. 126 — 140) : and it is in proportion as the angels are in the
reception of the same, that they are Powers. (^) Every one,
also, is his own truth and his own good, because every one is
of such a quality as are his understanding and will : and his
understanding is his understanding of truth, because all that
belongs to it is composed of truths ; and his will is his will of
good, because all that belongs to it is composed of goods ; for
whatever is the subject of a person's understanding or intelli
gence, he calls truth; and whatever is the subject of his will,
he calls good. It hence results, that every one is his own truth
and his own good.(^ So far, therefore, as the truth which any
(') That all the angels are called powers, aud f jat they are powers, by virtue of tha
reception of divine truth from the Lord, n. 9689. That angels are recipierSs of divine
iruth from the Lord, and that, on this account, they ar-) called gods in tha Word
throughout, nn. 4295, 4402, 8801, 9160.
' That a man and ar mgel is his own good and his own juth, thus his own love
107

231, 232 HEAVEN.
angel is, is truth from the Divine Being, and the good w hich Le
is, is good from the same source, he is a power, because so far
the Lord is with him. And since no one is grounded in good
and truth that is exactly similar, or the same, with that of
another (for in heaven, as in the world, the variety is endless,
n. 20), it follows that no angel is in the possession of the same
power as another. The greatest power is enjoyed by those who
constitute the arms in the Grand Man, or heaven, by reason that
the angels who belong to that province are grounded in truths
more than others, and there is an influx of good into their truths
from the whole of heaven. Thus, also, in individual men, tha
power of the whole man transfers itself into his arms, and, by
them, the whole body exercises its force ; on which account, in
the "Word, by the arms and hands is signified power.(^ In
heaven, there sometimes appears a naked arm stretched forth,
which is of such power, that it could bruise to powder whatever
comes in its way, even to a great stone in the ground : it once
was advanced towards me ; on which I had a perception, that it
was able to pound my bones into minute fragments.
232. That all power resides in the Divine Truth which pro
ceeds from the Lord, and that the angels have power in propor
tion as they are in the reception of the Divine Tmth, has been
shown above (n. 137). The angels, however, are only in the
reception of Divine Truth, in proportion as they are in the re
ception of Divine Good; for all power resides in truths derived
from good, and none in truths without good ; and, on the other
hand, good has all its power by means of truths, and none
without truths. Power is the result of the conjunction of the
two. It is the same with respect to faith and love ; for whether
you mention truth, or faith, it amounts to the same, since aU
that is the object of faith is truth ; and in the same manner, it
amounts to the same, whether you mention good, or love, since
all that is the object of love is good.(*) How great is the
J)ower which the angels possess by means of truths derived
i-om good, was also made manifest by this circumstance : that
an evil spirit, only on being looked at by an angel, faints away,
and no longer appears as a man ; in which state he continues
and his own faith, nn. 10,298, 10,367. That he is his own understanding and his o-wn
will, since the all of his life is thence derived, the life ofgood being of the will, and
the life of truth being ofthe understandmg, nn. 10,076, 10,177, 10,264, 10,284.
(') Of the correspondence of the hands, the arms, and shoulders, with the grand
man or heaven, nu. 4931—4937. That by arms and hands, in the Word, is signified
power, nn. 878, 8091, 4984, 4932, 6947, 10,019.
(') That all power in the heavens belongs to truth derived from good, thus to faith
grounded in love, nn. 3091, 8568, 6423, 8804, 9648, 10,019, 10,182. That all power is
from the Lord, because from Him is all the truth, which belongs to faith, and the good,
which belongs to love, nn. 9827, 9410. That this power is meant by the keys given to
reter, n. 6844. That it is the divine truth proceeding from the Lord which has all
power, nn 6948, 8200. That this power of the Lord is what is understood by sittmg
at the right haud of Jehovah, nu. 3387, 4592, 4988, 75] 6, 7678, 8281, 9138. That the
nght hand denotes power, n. 10,019.
ins '

HEAVEN. 233—236
till the angel turns away his eyes. The reason that such a
.phenomenon takes place by the aspect of the angel's eyes, is,
because the sight of the angels is derived from the light of
heaven, and the light of heaven is Divine Truth. (See above,
nn. 126 — 132.) The eyes, also, correspond to truths derived
from good.(^)
233. Since all power resides in truths derived from good, it
follows, that there is no power whatever in falsities derived
fi-om evil.(^) All the inhabitants of hell are grounded in falsi
ties derived from evil ; wherefore they have no power against
truth and good. But what sort of power they possess among
themselves, and what sort of power is exercised by evil spirits
before they are cast into hell, will be described in a subsequent
part of this work.

OF THE SPEECH OF THE ANGELS.
234. The angels converse together just as men do in the
world, and talk, like them, on various subjects, such as their
domestic affairs, those belonging to their state in society, mat
ters of moral life, and those of spiritual life : there is no differ
ence, except that the angels converse with more intelligence
than men, because from a more interior ground of thought. It
has often been granted me to be in company with them, and to
converse with them as one friend does with another, and some
times as one stranger with another; and as I was then in a state
like their own, I could not teU but that I was conversing with
men on earth.
235. The speech of angels is divided into words, just as the
speech of men is : it is also both uttered and heard sonorously,
just in the same manner ; for they have mouth, tongue, and ears,
exactly as man has. They likewise have an atmosphere, in
which the sound of their speech is articulated ; but the atmos
phere is a spiritual one, such as is suited to angels, who are
spiritual beings. The angels, also, breathe in their atmosphere,
and pronounce their words by means of their breath ; as men
do in theirs.(')
236. In the whole of heaven, all have one language : all un
derstand each other, whatever society they belong to, whether
(') That the eyes correspond to truths derived from good, nn. 4403 — 4421, 4528—
4534, 6928.
(') That falsities derived from evil have no power, because truth derived from good
has all power, nn. 6784, 10,481.
(•) That in the heavens there is respiration, but of an interior kind, un. 3884, 3885 ;
from experience, nn. 3884, 8885, 3891, 8893. That respirations are dissimilar there,
and various, according to their states, nn. 1119, 3886, 3887, 8889, 8892, 8898. That the
wicked cannot respire at all in heaven, and that if they come thither they are suffo
cate!, n. 3894.
109

236, 237 HEAVEN.
neighboring or remote. This language is not learned arlifi
cially, but is inherent in every one ; for it flows direct from their
affection and thought. The sound of their speech corresponds
to their affection, and the articulations of sound, composing the
words, correspond to the ideas of their thought proceeding from
their affection : and as their language corresponds to these, it,
likewise, is spiritual, being, in reality, audible affection and
speaking thought. "Whoever attends to the subject may be
aware, that all thought proceeds from affection, which belongs
to love, and that the ideas of thought are various forms into
which the common affection is distributed ; for no thought or
idea can possibly exist without affection, it being from this that
it derives its soul and life. On this account, the angels know
the character of any one merely by his speech, discerning the
quality of his affection by its sound, and that of his mind by
the articulations of its sound, or his words : and the wiser class
of angels can tell, on his uttering a few connected sentences, the
nature of his ruling affection ; for it is to this that they princi
pally attend. That every one has various affections, is weU
known : for one kind of affection prevails with a man when he
is in a state of joy, another when in a state of grief, another
when in a state of clemency and compassion, another when in a
state of sincerity and truth, another when in a state of love and
charity, another when in a state of zeal or of anger, another when
in a state of pretence and deceit, another when in the ambitious
pursuit of honor and glory ; and so on : ye^ the ruling affection
or love exists in them all ; wherefore the wiser class of angels,
who perceive by a person's speech what is his ruUng affection,
know, at the same time, all the states belonging to him. That
such is the fact, has been made known to me by much expe
rience. I have heard angels laying open the life of a person on
only hearing him speak : they also affirmed, that they can dis
cover all things belonging to a person's life by a few ideas of his
thoughts, because they thence discover his ruling love, in which
all things else are contained in their proper order; and that
man's Book of Life is nothing else.
237. The angelic tongue has nothing in common with human
languages, except with certain words, the sound of which is
derived from some affection ; and then, what the angelic tongue
has in common with them, is not with the words themselves,
but with the sound of them ; on which subject, something will
be offered hereafter. That the angelic tongue has nothing in
common with human languages, is evident from this fact, that
to utter one word of any human language, is, to the angels, im
possible. ^ The experiment was tried ; but they were unable to
do it. For they are unable to utter any, thing, but what is in
perfect accordance with their affection; whatever is not in sueh
accordance, is repugnant to their very Ufe ; for their Ufe is that
110

HEAVEN. 238—240
ot their affection, and from this proceeds their speech. It has
been toll me, that the primitive language of mankind on our
earth, possessed agreement with that of the angels, because they
derived it from heaven ; and that the Hebrew language possesses
%uch agreement in some particulars.
238. Since the speech of the angels corresponds to their affec
tion, which belongs to their love, and the love that prevails in
neaven is love to the Lprd and love towards the neighbor (see
above, nn. 13 — 1 9), it is evident how elegant and pleasing must
be their discourse ; for it not only affects the ears, but, also, the
interiors of the mind, of those who hear it. There was a certain
spirit, remarkable for hardness of heart, with whom an angel
was speaking, and who, at length, was so affected by his dis
course, that he burst into tears : he said that he could not help
it, for what he heard was love itself speaking ; and that he had
never wept before.
239. The speech of the angels is also full of wisdom, because
it proceeds from their interior thought, and their interior thought
is wisdom, as their interior affection is love. In their speech,
their love and wisdom are united ; whence it is so full of wis
dom, that they are able to express by a single word what man
cannot in a thousand. The ideas of their thoughts, also, com
prise such things, as man is not able to conceive, much less to
utter by speech. It is on this account, that the things that have
been heard and seen in heaven are said to be unspeakable, and
such as eye hath not seen, nor ear heard. That they are so, has
also been my privilege to know by experience. I have some
times been admitted into the state which is proper to the angels,
and have conversed with them ; and, while in that state, I un
derstood all that was said ; but when I returned into my former
state, and thus into the natural thought proper to man, and
wished to recollect what I had heard, I was unable ; for there
were thousands of things which could not be brought down to
the ideas of natural thought, thus which were not capable of
being expressed, except, only, by variegations of the light of
heaven, and, consequently, not at all by human words. The
angels' ideas of thought, from which proceed their words, are,
likewise, modifications of the light of heaven ; and their affec
tions, from which proceeds the sound of the words, are vari
ations of the heat of heaven ; because the light of heaven is
Divine Ti-uth or wisdom, and the heat of heaven is Divine Good
or love (see above, nn. 126 — 140) ; and -the angels derive their
affection from the Divine love, and - their tiiought from the
Divine wisdom.^*)
240. As the speech of the angels proceeds immediately fi'om
(*) That the ideas of the angels, from which they speak, are effected by wouderfu.
varieirations of the light of heaven, nn. 1646, 8843, 3993. Ill

240, 241 HEAVEN.
their affection, their ileas of thought, as observed above (n. 236),
being various forms into which the common affection is distrib
uted, they are able to express, in less than a minute, what man
cannot do in half an hour. They also are able to give, in a few
words, what, if put in writing, would fill several pages. This,
likewise, has been evinced to me by much experience.^) The
angels' ideas of thought, and the words of their speech, form a
one, in the same manner as the efficient, cause and the effect ;
for that which exists, in its cause, in their ideas of thought, is
shown, in effect, in their words : which also is the reason that
every word comprehends so many things within itself All the
particulars of the angels' thoughts, and thence all the pa;rticulars
of their speech, when visibly exhibited, appear, likewise, as a
rarified circumfluent undulation or atmosphere, comprising
within it innumerable things in their proper order, which pro
ceed from their wisdom, and which enter, and affect, the
thought of another. The ideas of the thought of every one,
whether angel or man, are rendered visible in the light of
heaven, when the Lord sees fit.(*)
241. The angels who belong to the Lord's celestial kingdom
make use of speech, in the same manner as the angels of the
Lord's spiritual kingdom ; only the celestial angels speak from
a more interior ground of thought than the spiritual angels.
The celestial angels, also, being grounded in the good of love to
the Lord, speak from wisdom ; and the spiritual angels, being
grounded in the good of charity towards the neighbor, which in
its essence is truth (n. 215), speak from inteUigence ; for wisdom
proceeds from good, and intelligence from truth. On this ac
count, the speech of the celestial angels is like a gentle stream,
soft, and as it were continuous ; but the speech of the spiritual
angels is rather vibratory and discrete. The speech of the ce
lestial angels, also, partakes greatly of the sound of the voweis
U and O ; but the speech of the spiritual angels, of the vowels
E and I.* For vowels are signs of sounds, and in the sound
resides the affection : for, as observed above (n. 236), the sound of
(') That the angels can express by their speech in a moment more than man can
exvress by his in half an hour ; and that they can also express such things as do not
fall into the words of human speech, nn. 1641, 1642, 1648, 1645, 4609, 7089.
(*) That there are innumerable things contained in one idea of thought, nn. 1008,
1869, 4946, 6613, 6614, 6615, 6617, 6618. That the ideas of the thought of man are
opened in the other life, and presented visibly, as to their quality, by a living ir .age,
nn. 1869, 3810, 5510. What is the nature of their appearance, nn. 6201, 8885, That
the ideas of the angels of the inmost heaven appear like flaming light, n. 6615. That
the ideas of the angels of the ultimate heaven appear like thin bright clouds, n. 6614.
The idea of an angel seen, from which issued a radiation towards the Lord, n. 6620.
That the ideas of thought diffuse themselves widely into the angelio societies around,
nn. 6598—6618.
-* It i3_ to be reeolleoted, that the sound of E, here referred to, is that which is ex
pressed, in English, by the close sound of A, or the sound of A in /o<« ; and that tho
sound of I is that which we give to the vowel E. So, also, the sound described as that
of U is what is more commonly expressed iu English by double 0, as in choose. The
Bound assigned to 0 is the same in all languages. — N,
112

HEAVEN. 242, 243
the angels' speech corresponds to their affection, and the articu
lations of the sound, which are the words, correspond to their
ideas of thought proceeding from their affection. The vowels
do not belong to a language, but to the elevation of its words by
sound to express various affections according to the state of every
one ; on which account, in tho Hebrew language, the vowels are
not written, and are, also, variously pronounced. The angels,
hence, know the quality of a man in respect to his affection and
love. The speech of the celestial angels, also, contains no hard
consonants, and few transitions from one consonant to another,
without the interposition of a word that begins with a vowel.
It is on this account that, in the Word, there is such frequent
use of the particle " a/nd" as may be evident 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. In the Word,
as existing in that language, it may also in some degree be known,
from the sound of the words themselves, whether they belong to
the celestial class or to the spiritual class, consequently, whether
they involve the signification of good or that of truth. Those
which involve the signification of good partake much of the
sound of U and O, and also, in some degree, of that of A ; but
those which involve the signification of truth, partake of the
sound of E and I. Since the affections particularly display
themselves in sounds, therefore in human oratory also, when
treating of great subjects, such as heaven and God, such words
are preferred as sound much of U and O : lofty musical sounds,
likewise, are chosen, when employed on such themes : but when
not treating on great subjects, other sounds are preferred. It is
from this cause that the art of music has the power of expressing
various kinds of affections.
242. In the speech of angels there is a species of musical
concord, such as cannot be described.^) It results from the
circumstance, that the thoughts and affections, from which the
speech proceeds, pour themselves forth, and diffuse themselves
around, according to the form of heaven ; and it is according to
the form of heaven that all are connected in societies, and that
all communication is effected. That the angels are consociated
together according to the form of heaven, and that their thoughts
and affections proceed according to that form, may be seen above
(nn. 200—212).
243. The same kind of speech as obtains in the spiritual world
is inherent in every man, only it is seated in his interior intel
lectual part; but as, in man, it does not descend into words
analogous to his affection, as it does with the angels, he is not
aware that he possesses it. ' It is from this cause, however, that
(•) That in angelic speech there is concord with harmonious cadence, nn. 1648, 1649,
7191.
8 113

244  246 HEAVEN.
when man enters the other life, he speaks the same language as
the spirits and angels who are there already, and that he under
stands it without a teacher.(^ But on this subject, more will
be said below.
244. As stated above, all in heaven have one kind of speech :
it is, however, varied in this respect ; that the speech of the
wiser class is more interior, and more fully replenished with
variations of affections and ideas of thoughts ; whilst the speech
of the less wise is more exterior, and not so full of such contents;
and the speech of the simple is more exterior stiU, and consists,
from that cause, of words, from which the sense is to be gathered,
much as is done in the conversation of men. There is also a
kind of speech by the face, terminating in something sonorous
modified by ideas. There is another kind of speech, in which
representatives of heaven are mixed with the ideas, and consist
ing, also, of ideas made visible. There is a kind of speech by
gestures corresponding to their affections, and representing the
same things as their words do. There is a kind of speech by
the general principles of their affections and the general princi-'
pies of their thoughts. There is, likewise, a kind of thundering
speech. Not to mention others.
246. The speech of evil and infernal spirits is in like manner
spiritual, because proceeding from their affections, but from evil
affections, and from filthy ideas thence derived, which are held
by the angels in utter aversion. Thus the kinds of speech that
obtain in hell are opposite to those in heaven ; whence the
wicked cannot bear the speech of angels, nor the angels the
speech of infernals. The speech of hell affects the angels as a
bad odor does the nostrils. The speech of hypocrites, who are
such as are able to feign themselves angels of light, is, as to the
words, similar to the speech of the angels, but as to the affections,
and the ideas of thought thence proceeding, it is diametrically
opposite; wherefore their speech, when its interior quality is
perceived, as it is by the wiser of the angels, is heard as the
gnashing of teeth, and strikes the hearer with horror.

OF THE SPEECH OF THE ANGELS WITH MAN.
246. When angels converse with man, they do not speak in
their own language,, but in that of the man, or in other lan
guages which he understands, but not in such as are unknown
(•) That the faculty of spiritual or angelio speipch, resides with man, although he is
iffnorant of it, n. 4104. That tbe ideas ofthe internal man are spiritual, but that man,
during his life in the world, perceives them naturally, because he then thinks in the
natural principle, nn. 10,286, 10,246, 10,550. That man after death comes into hia
interior ideas, nn. 3226, 3842, 3343, 10,668, 10,604. That those ideas theu form hia
speech, nn. 2470, 2478, 2479.
114

HEAVEN. 246, 247
to hinr. The reason of this is, because when angels converse
with man, they turn towards him, and conjoin themselves with
him ; the effect of which is, to bring both parties into a similar
state of thought: and as the man's thought coheres with his
memory, and his speech flows from it, both parties possess and
use the same language. Besides, when an angel or spirit ap
proaches a man, and by turning towards him comes into con
junction with him, he enters into all the man's memory, so
completely, that he is scarcely aware that he does not know, of
himself, all that the man knows, including the languages with
which the man is acquainted. I have conversed witii the angels
on this phenomenon, and have remarked to them, that they
might possibly suppose, that they were speaking with me in my
native tongue, because it so appeared to them, whereas it was
not they who thus spoke, but myself; and that this might be
demonstrated from the fact, that angels cannot utter one word
of any human language (n. 237) ; and because, also, the language
of men is natural, whereas they are spiritual, and spiritual beings
cannot utter any thing in a natural manner. The angels replied,
that they were aware that their conjunction with a man, when
conversing with him, is with his spiritual thought ; but as this
flows into his natural thoug'ht, and the latter coheres with his
memory, it appears to them as if the man's language were their
own, and all his knowledge Ukewise ; and that this eff'ect takes
place, because it was the Lord's pleasure that such a conjunction,
and as it were insertion of heaven into man, should exist with
him : they added, however, that the state of man at this day is
different, so that such a conjunction with angels no longer exists,
but only with spirits who are not in heaven. I have also con
versed on the same subject with spirits ; but they would not
believe that it is the man who speaks, but that it is they who
speak in the man : they also insisted, that it is not the man who
knows what he does, but they, and thus that all the man knows
he derives from them. I endeavored to convince them, by many
arguments, that they were mistaken : but it was all to no purpose.
who are meant by spirits, and who by angels, will be explained
in a subsequent part of this work, where we shall treat of the
world of spirits.
247. Another reason why angels and spirits conjoin themselves
v/ith man so closely as not to know but that all that belongs to
the man is their own, is, because there exists such a conjunction
between the spiritual and natural worlds with man, that they
are as if they were one : but as man has separated himself fi'om
heaven, it has been provided by the Lord, that angels and spirits
should be present with every man, and that he should be governed
by the Lord through their instrumentality. It is on this account
that there is su close a conjunction between them. It would have
been othervt ibe- if man had not separated himself from heaven :
115

248, 249 HEAVEN
for then he might have been governed by the Lord by the common
influx from heaven, without having spirits and angels so partic-
ulariy adjoined to him. But this subject wiU be particularly
considered in a subsequent part of this work, when treating of
the conjunction of heaven with man.
248. "The speech of an angel or spirit, when addressed to a
man, is perceived by him as sonorously as the speech of one man
with another. It is not heard, however, by others who maybe
present, but only by the person spoken to ; the reason of which
is, that the speech of an angel or spirit flows first into the man's
thought, and thence, by an internal way, into his organ of hear
ing, which it thus actuates from within ; whereas the speech of
one man with another flows first into the air, and thence, by an
external .way, into his organ of hearing, which it thus actuates
from without. It hence is evident, that the speech with man of
an angel or spirit, is heard in the man, and as it equally actuates
the organs of hearing as speech from without does, that it sounds
as audibly. That the speech of an angel or spirit fiows down from
within into the ear itself, was evinced to me by this fact : that it
flows, also, into the tongue, and causes it slightly to vibrate, but
not with any local motion, such as takes place when the sound of
speech is articulated by the tongue into words by the man himself.
249. But to speak with spirits is at this day rarely granted,
because it is dangerous :(') for the spirits then know that they
are present with man, which they otherwise do not ; and evil
spirits are of such a nature, that they regard man with deadly
hatred, and desire nothing more than to destroy him both soul
and body. This effect actually is experienced by those who have
much indulged in phantasies, going to the extreme of banishing
the enjoyments suited to the natural- man. Persons, also, who
pass their life in solitude, sometimes hear spirits speaking to
them, without its being attended with danger : but the spirits
that are present with them are at intervals removed by the Lord,
lest they should know that they are present with a man : for
most spirits do not know that there is any other world than the
one inhabited by them, nor, consequently, that there are men
elsewhere ; wherefore it is not allowable for the man to speak to
them in return, for if he did, they would know this. Persons
who think much upon religious subjects, and dwell upon them
so incessantly as at length to see them, inwardly, as it were, in
themselves, also begin to hear spirits speaking to them: for
religious subjects of whatever kind, when a man, of his own
accord, dwells upon them incessantly, and does not occasionally
vary his meditations by attending to matters of business in the
(') That man is able to discourse with spirits and angels, and that tho ancients fre
quently did so, nn. 67, 68, 69, 784, 1684, 1636, 7802. That in some earths, angn's and
snirits appear in a human form, and speak with the inhabitants, nn. 10,751, 10,752,
But that in this earth, at this day, it is dangerous to discourse with spirits, unless ma»
be principled in a true faith, and bo led by the Lord, nn. 784, 9438, 10,751.
116

HEAVEN. 250, 251
world, penetrate to the interiors, and there fix themselves, and
take possession of the whole of the man's spirit; when they
enter the spiritual world, and act upon the spirits who inhabit
it. These, however, are visionaries and enthusiasts, who believe
any spirit whom they hear speaking to them to be the Holy
Spirit, although he is only an enthusiastic spirit. Spirits of this
description see falsities as truths, and because they see them,
they persuade themselves that they are truths, and infuse the
same persuasion into those with whom they communicate by
infiux. As those spirits also began to persuade those whom
they infiuenced to the commission of evils, and were obeyed
when they did so, they were gradually removed. Enthusiastic
spirits are distinguished from others by this peculiarity, that
they believe themselves to be the Holy Spirit, and their dictates
to be divine oracles. These spirits do not offer injury to the
man with whom they communicate, because he pays them divine
worship and honor. I, also, have sometimes conversedt with
spirits of this kind ; when the nefarious principles and practices
which they infused into their worshippers were discovered to me.
They dwell together towards the left, in a desert place.
250. But to speak with angels of heaven is granted to none,
but such as are grounded in truths originating in good, especially,
in the acknowledgment of the Lord, and of the Divinity in His
Humanity ; this being the truth in which the heavens are estab
lished. For, as has been shown above, the Lord is the God of
heaven (nn. 2 — 6); the Lord's Divine Sphere constitutes heaven
(nn. 7 — 12) ; the Lord's Divine Sphere in heaven is love to Him
and charity towards the neighbor, derived from Him (nn. 13 —
19); and the whole of heaven, viewed collectively, is in form as
one man : as is also every society of heaven ; and every angel
is in a perfect human form; and they derive this distinction
frorh the Divine Humanity of the Lord (nn. 59 — ^86). Such
being the case, it is evident, that to speak with angels is only
possible to those, whose interiors are opened, by divine truths,
to the Lord Himself; for it is into the interiors that the Lord
enters by infiux with man; and when the Lord thus enters,
heaven enters also. The reason that divine truths open man's
interiors, is, because man was so created, as to be an image of
heaven as to his internal man, and an image of the world as to
his external (n. 57) ; and the internal man is only opened by the
Divine Truth proceeding from the Lord ; for that is both the
light, and the life, of heaven (nn. 126 — 140).
251. The influx of the Lord Himself, witli man, flows into his
forehead, and thence into the whole of his face ; because the
forehead of man corresponds to his love, and the face to all his
interiors.(^) The influx, with man, of the spiritual angels, flows
f) Tl;at tbe forehead corresponds to celestial love, and thence, in the Word, signifies
tliat love, n. 9986. That the face corresponds to the interiors of man, which aro ofthe
117

252, 253 HEAVEN.

into his head in all directions, from his forehead and temples to
all the parts which inclose the portion of the brain called the
cerebrum, because that region of the head corresponds to intelli
gence. But the influx of the celestial angels flows into that part
of the head which incloses t le portion of the brain called the
cerebellum, and which is named the occiput, reaching from the
ears in all directions around from the back of the neck ; for that
region of the head 'corresponds to wisdom. The speech of the
angels; when addressed to man, always enters by those ways
into his thoughts ; by noting which, I knew what angels they
were with whom I have conversed.
252. Those persons who converse with angels of heaven, see,
also, the objects that exist in heaven, because they see by the
light of heaven, in which their interiors are. Through them,
likewise, the angels behold the objects that exist on earth ;(')
for, in such persons, heaven is conjoined with the world, and the
world with heaven. For, as observed above {n. 246), when tbe
angels turn themselves towards man, they conjoin themselves
with him in such a manner, that they cannot tell but that every
thing belonging to the man belongs to themselves; not only
whatever he relates in conversation, but whatever he has seen
and heard : the man, also, on his part, does not know, but that
whatever enters by influx from the angels is his own. Such
was the conjunction which existed between the angels of heaven
and the most ancient inhabitants of this earth ; on which account,
those times are denominated the golden age. Because they ac
knowledged the Divine Being under a human form, thus, because
they acknowledged the Lord, they conversed with the angels of
heaven as with their own kindred, and the angels conversed re
ciprocally with them as with theirs; and, in them, heaven and
the world formed a one. But, after those times, man gradually
removed himself farther and farther from heaven, through loving
himself in preference to the Lord, and the world in preference
to heaven, whence he began to have a sense of the enjoyments
of the love of self and the world separate from the enjoyments
of heaven, and at last became ignorant of any other enjoyment.
Then his interiors, which opened towards heaven, were closed,
and his exteriors were opened towards the world : and when
this is his state, a man is in possession of light with respect to
all things belonging to the world, but is immersed in darkness
in regard to all things belonging to heaven.
253. Since those times, it has been a rare thing for any one
to converse with angels of heaven ; but some have conversed
thought and affection, nn. 1568, 2988, 2989, 8681, 4796, 4797, 4800, 5165, 5168, 6695,
9306. That the face also is formed to correspond with the interiors, nn. 4791 — 4805,
6695. That hence the face, in tho Word, signifies the interiors, nn. 1999, 2434, 8527
4066,4796. _, ' ^ » > >
C) That spirits can see nothing which is in this solar world, by or through man,
but that they have so seen through my eyes ; with tha reason the -eof, n. 1880.
118

HEAVEN. 254, 265
with spirits who were not in heaven. For mar's interiors and
exteriors are of such a nature, that they are either turned to
wards the Lord as their common centre (n. 124), or towards
themselves, and thus away from the Lord. When turned to
wards the Lord, they are also turned towards heaven ; and when
towards self, they are also turned towards the world : and when
this is their state, it is with difficulty that they can be elevated.
They are, however, as far as possible, elevated by the Lord, by
effecting a change of the love ; which is accomplished by meana
of truths derived from the Word.
254. I have been informed how the Lord spoke with the pro-
pihets, by whose instrumentality the Word was written. He
did not speak with them as He did with the ancient inhabitants
of this globe, by an influx into their interiors, but by spirits
sent to them, whom the Lord filled with His aspect, and so in
spired the words which they dictated to the prophets. What
these experienced, therefore, was not an influx, but a dictate ;
and as the words proceeded immediately from the Lgrd, every
one of them is filled with a Divine principle, and they contain
an internal sense, which is of such a nature, that the angels of
heaven understand the words in a celestial and spiritual sense,
while men understand them in a natural sense. In this way,
the Lord has effected a conjunction between heaven .and the
world by means of the Word. How spirits are filled with
Divinity by the Lord by aspect, has also been shown me. A
spirit so filled with Divinity by the Lord, does not know, at
the time, but that he is the Lord, and that what he speaks is
Divine. This state continues till he has uttered what he is
charged with ; after which he perceives and acknowledges that
he is only a spirit, and that he did not speak from himself, but
from the Lord. Since such was the state of the spirits who
spoke with the prophets, it is said by them, that Jehovah spoke ;
the spirits themselves, likewise, called themselves Jehovah ; as
may be seen, not only in the prophetical parts of the Word, but
in the historical parts also.
255. That the nature of the conjunction of angels and spirits
with man may be understood, it is permitted to relate some
particulars worthy of being mentioned, by which the subject
may be illustrated, and seen to be as described. When angels
and spirits turn themselves towards a man, it appears to them
that the man's language is their own, and that they possess no
other : the reason is, because, at such time, they are in the
knowledge and use of the man's language, and not of their
own, of which, in that state, they have no recollection ; but as'
soon as they turn themselves away from the man, they are in
the knowledge and use of their own angelic and spiritual lan->
guage, and know nothing whatever of the man's. The like
has occurred to myself When I have been in company with
119

255, 256 HEAVEN.
angels, and in a state similar to theirs, I have conversed with
them in their language, and knew nothing whatever of my own,
which never came to my recollection : but as soon as I ceased
to be in their company, I was in the knowledge and use of my
own language again. It is also worthy of mention, that when
angels and spirits turn themselves towards a man, they can con
verse with him at any distance : they have also conversed with
me a long way off, and their speech sounded as loud as when
they were near : but when they turn themselves from the man,
and converse among themselves, not a syllable of their conver
sation is heard by him, though carried on close to his ear. It
was made manifest to me, from these facts, that all conjunction,
in the spiritual world, depends upon how the parties are turned
in respect to each other. It is further worthy of mention, that
a number of spirits can speak with a man together, and the
man with them. They send one of their party to the man with
whom they wish to converse, and this emissary spirit turns him
self towards the man, and the rest of them towards that spirit,
thus concentrating their thought in him ; to which he gives
utterance. That spirit does not know, at the tiine, but that he
is speaking from himself; nor do they, but that they are speak
ing from themselves. In this way, a conjunction of many with
one individual is effected ; this also resulting from the manner
in which the parties are turned in regard to each other.(*)
But respecting these emissary spirits, who also are caUed sub
jects, and the communication effected through their instrumen
tality, more will be stated in the following pages.
256. It is not lawful for any angel or spirit to converse with
a man from his own memory, but only from that of the man
For angels and spirits have memory as well as men ; and if a
spirit were to speak with a man from his own memory, the man
would not know but that the things which then became the
subjects of his thoughts belonged to himself, although they be
longed to the spirit. This case is like remembering a tiling,
whichj nevertheless, the man had never heard of, or seen. That
euch is the fact, has been given me to know by experience.
This is the origin of 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 they actually
had so returned. They drew this conclusion from the circum
stance, that there sometimes occurred to them what seemed to
be a remembrance of things, which, nevertheless, they had never
seen or heard. This appearance was produced by an infiux of
spirits, from their own memory, into their ideas of thought.
^'li?** '''® spirits sent from societies of spirits to other societies are called subjec1«,
nn. 4408,_ 58o6. That communications in the spiritual worid are effected by such omis-
ea^ spirits, nn, 4403, 5846, 5983. That a spirit, when he is sent out and serves for e
S2»i°'So. ?ro1°' ^^^'^ ^'¦"^ himself, b .t from those by whom he was sent out, nn.
a985, 5986, 6957.
120

HEAVEN. 257 — 259
257. There also are certain spirits, called natural and cor
poreal spirits, who, when they approach a man, do not, like
other spirits, conjoin themselves with his thought, but enter
into his body, and take possession of all his senses, so as to
speak by his mouth and act by his members ; not knowing, at
the time, but that all things belonging to the man belong to
them. These are the spirits by whom men are possessed.
But these spirits have been cast by the Lord into hell, and thus
completely removed; on which account, such possessions do
not now occur.C)

OF WRITINGS IN HEAVEN.
258. Since angels have speech, and their speech is composed
of words, it follows that they have writings also, and that they
express the sentiments of their minds by writing as well as
by speaking. There have sometimes been sent to me papers
covered with writing ; some of which were exactly Uke papers
written, by hand, and others like papers that had been printed,
in the world : I also could read them in the same manner ; but
I was not permitted to draw from them more than a sentence or
two ; the reason of which was, because it is not according to
Divine order for a man to be instructed from heaven by writ
ings, but only by the Word, because it is only by the Word
that communication and conjunction are effected between hea
ven and the world, thus, between the Lord and man. That
papers written in heaven also appeared to the prophets, is evi
dent from Ezekiel: "And when Hooked, behold, a hand was
sent unto me ; and, lo, a roll of a book was therein : and he
spread it before me : and it was written within and without?^ —
(Ch. ii. 9, 10.) And in John : "And I saw in the right hand
of Him that sat on ihe throris, a book, written within and on
the back side, sealed with seven, seafo."— (Eev. v. 1.)
259." That there should be writings in heaven, was provided
by the Lord for the sake of the Word. The Word, in its
essence, is the Divine Truth, from which all the heavenly wis
dom, enjoyed by men and by angels, is derived : for it was dic
tated by the Lord ; and what is dictated by the Lord passes
through all the heavens in order, and terminates with man.
(•) That external obsessions, or those of the body, do not exist at this day, as for
merly, n. 1983. But that, at this day, internal obsessions, which are those of the mind,
exist more than formerly, nn. 1983, 4793. That man is obsessed interiorly, when he
has filthy and scandalous thoughts concerning God and his neighbor, and when he is
only withheld from publishing them by external bonds, which relate to the fear of tho
loss of reputation, of honor, of gain, to the dread ofthe law, and to the loss of life, n.
5990. Of^the diabolical spirits who chiefly obsess the interiors of man, n. 4793. Ol
certain diabolical spirits who are desirous to obsess the exteriors of man, but are shut
np in hell,' nn. 2752. 6990.

260, 261 HEAVEN.

Thus originating and proceeding, it is accommodated botL to
the wisdom proper to angels, and to the intelligence enjoyed
by men. From this cause it is, that the Word is possessed,
also, by the angels, and that they read it just as men do on
earth : from it, likewise, their tenets of doctrine are deduced ;
and from it, their sermons are composed (n. 221). It is the
same Word ; only its natural sense, which is our literal sense,
does not exist in heaven, but its spiritual sense, which is its in
ternal sense. (What is the nature of this sense, may be seen in
the little work On the White Horse m,entioned in the Revelor
tion.) 260 There was once sent to me from heaven a bit of paper,
on which were only written a few words in Hebrew characters ;
and it was stated, that every letter involved arcana of wisdom,
these being contained in the inflections and curvatures of the
letters, and thence also in the sounds. It hence was made evi
dent to me what is meant by these words of the Lord : " Yerily,
I say unto you, TiU hea/ven and earth pass, one jot or one tittle
shall in no wise pass from the Zaw."— -(Matt. v. 18.) That the
Word is Divine as to every tittle, is also known in the church ;
but where its Divinity in every tittle Ues, is not yet known ;
wherefore it shall be declared.
The writing in the inmost heaven consists of various inflected
and circumfiected forms ; and those infiections and circumflec-
tions are disposed according to the form of heaven. By these,
the angels express the arcana of their wisdom, including many
that cannot be vocally uttered ; and, what is wonderful, the an
gels know how to write in this manner without taking any pains
to learn, or being taught by a master. It is inherent in them,
as their speech itself is. (On which subject, see n. 236.) Thus
this writing of theirs is heavenly writing. ITie reason that the
knowledge of it is inherent in the angels, is, because the diffu
sion of their thoughts and affections, and thence the communi
cation of their intelligence and wisdom, proceeds, in every in
stance, according to the form of heaven (see n. 201), whence
their writing, also, fiows into that form. It has been told ine,
that the most ancient inhabitants of this earth, before alphabetic
writing was invented, had writing of this sort ; and that this
was transferred into the letters of the Hebrew language, aU
which, in ancient times, were inflected, and none of them had
the square form in use at present. From this cause it is, that,
in the Word, Divine things, and heavenly arcana, are contained
in its very iotas, dots, and tittles.
• 261. This sort of writing, by characters of heavenly form, is in
use in the inmost heaven, the inhabitants of which, in wisdom,
excel all others. By those characters they express the affections,
from which their thoughts flow, and follow in order according
to the subject under consideration. On this account, those
122

HEAVEN. 262, 263
writings involve arcana which r.o thought can exhaust. It has
also been granted me to see such writings. But in the inferior
heavens, such writings as these do not exist. The writings in
these heavens are like those in the world, formed with similar
letters : yet even these are not inteUigible to man, being in the
angelic tongue, which is of such a nature as to have nothing in
common with human languages (n. 237) ; for by the vowels they
express affections, by the consonants, the ideas of thought pro
ceeding from those affections, and by the words composed ol
both, the meaning ofthe subject under consideration. (See above,
nn. 236, 241.) This kind of writing also includes in a few words
more than a man can express in several pages. Writings of this
kind have likevdse been seen by me. In the inferior heavens,
they have the Word written in this manner ; and, in the inmost
heaven, they have it written by heavenly forms.
262. It is a remarkable fact, that, in the heavens, their
writings flow naturally from their thoughts themselves, and are
executed with such facility, that it is as if their thoughts threw
themselves on the paper ; nor does the hand ever pause for the
selection of a word, because the words themselves, both when
they speak and when they write, correspond to the ideas of their
thought; and all correspondence is natural and spontaneous.
There also are writings in the heavens, produced, without the
intervention of the hand, from mere correspondence with the
thoughts ; but these are not permanent.
263. I have also seen writings' obtained from heaven, which
consisted of nothing but numbers, written in order and series
exactly like writings composed of letters and words ; and I was
instructed, that this sort of writing is derived from the inmost
heaven, and that their heavenly writing mentioned above
(nn. 260, 261), takes the form of numbers among the angels of
. an inferior heaven, when thought, derived from that heavenly
writing, flows down thither ; and that that writing composed of
numbers likewise includes arcana, some of which cannot be
comprehended by the thoughts, nor expressed by words.(i) For
all numbers have their correspondence, and bear a signincation
according to such correspondence, just like words. There is,
however, this difference : that numbers involve general ideas,
and words particular ones ; and since one general idea includes
innumerable particular ones, it follows that the kind of writing
composed of numbers includes more arcana than that composed
of letters. From these facts it was made to me evident, that, in
the Word, numbers signify things, as much as words do. (What
(') That all numbers, in the Word, signify things, nn. 482, 487, 647, 648, 755, 81J,
1968, 1988, 2075, 2252, 3252, 4264, 4670, 6175, 9488, 9659, 10,217, 10,253. Shown from
heaven, nn. 4495, 5265. That numbers multiplied signify similar things with tha
simple numbers, from which they result by multiplication, nn. 5291, 5335, 5708, 7973.
That the most ancient people had heavenly arcana in numbers, forming a kind of com
putation of thiugs relating to the church, n. 576.
123

264—266 HEAVEN.
the simple numbers, such as 2, 3, 4, 5, 6, 7, 8, 9, 10, 12, signify;
and what the compound numbers, such as 20, 30, 50, 70, 100,
144, 1000, 10000, 12000, and others, may be seen in the Arcwm
Ccelestia, in the places where those numbers are treated of.) In
that kind of writing in heaven, that number is always placed
first, on which those that follow in the series depend as their sub
ject ; for that number is as an index, pointing out what subject
is treated of; and from that first number, those which foUow
obtain their determination to that subject specifically.
264. Such persons as possess no knowledge respecting heaven,
and are unwilling to form any idea of it but as of a mere atmos
pherical region, in which the angels flit about like intellectual
minds destitute of the senses of hearing and sight, cannot possibly
conceive that they have speech and writing ; for they place the
existence of every thing real in material nature. It nevertheless
is true, that the objects which exist in heaven, exist as really as
those in the world ; and that the angels, who dwell there, possess
every thing which can be of use, either for Ufe, or for wisdom.

OF THE WISDOM OF THE ANGELS OF HEAVEN.
265. Of what nature is the wisdom of the angels of heaven,
can with difficulty be comprehended : because it so much tran
scends the wisdom of men as to preclude all comparison ; and
that which transcends the wisdom of men, appears to them to
have no existence. To describe it, also, some unknown truths
must be adduced; and things unknown, before they become
known, appear in the understanding like shadows, and thus
conceal the subject in question, as to its intrinsic nature. These
unknown truths, however, are such as may be known, and,
when known, be comprehended, provided the mind take delight
in such knowledge : for delight carries light with it, because it
proceeds from love ; and on those who love such things as belong
to Divine and heavenly wisdom, light shines from heaven, and '
they receive illumination.
266. A conclusion may be formed as to the nature of the
wisdom of the angels, from the circumstance, that they dweU in
the light of heaven, and the light of heaven, in its essence, is the
Divine Truth, or Divine Wisdom ; which light simultaneously
enlightens their internal sight, which is that of the mind, and
their external sight, which is that of the eyes. (That the Ught
of heaven is the Divine Tru'h, or Divine Wisdom, may be seen
above, nn. 126—133.) The angels dwell, also, in the heat of
heaven, which, in its essence, is the Divine Good, or Divine
Love ; from which they derive the affection of being wise, and
the desire to be so. (That the heat of heaven is the Divine
Good, or Divine Love, may be seen above, nn. 133 — 140.)
124

HEAVEN. 266
That the angels are in the enjoyment of wisdom, to such a
degree that they might be called Wisdoms, absolutely, may be
concluded from this fact : that all their thoughts and affections
flow according to the form of heaven, which is the form of the
Divine Wisdom ; and that their interiors, which receive wisdom,
are framed after that form. (That the thoughts and affections of
the angels fiow according to the form of heaven, consequently,
also, their intelligence and wisdom, may be seen above, nn.
201 — 212.) That the angels are in the enjoyment of super-
eminent wisdom, may also be evident from this circumstance,
that their speech is the speech of wisdom, since it fiows imme
diately and spontaneously from their thought, as this does from
their affection, so that their speech is thought and affection in
an external form ; whence there is nothing to withdraw them
from the Divine infiux, nothing exti-aneous being present, such
as, with man, intrudes into his speech from thoughts not con
nected with the subject. (That the speech of the angels is that
of their thought and affection, may be seen above, nn. 234 — 246.)
To exalt the wisdom of the angels to such excellence, this cir
cumstance, also, conspires : that all things which they see with
their eyes, and perceive by their senses, are in concord with
their wisdom, because they are correspondences ; and thence
the objects wliich they behold are forms representative of such
things as belong to wisdom. (That all the objects which appear
in heaven are correspondences to the interiors of the angels,
and are representations of their wisdom, may be seen above,
nn. 170 — 182.) Besides, the thoughts of the angels are not bound
ed and confined by ideas derived from space and time, as the
thoughts of men are ; for space and time are things proper to
nature, and things proper to nature withdraw the mind from
such as are spiritual, and deprive of extension the intellectual
sight. (That the ideas of the angels derive nothing from space
and time, and thus, compared with those of men, are free from
limitation, may be seen above, nn. 162 — 169, and 191 — 199.)
Neither are the thoughts of the angels drawn down to earthly
and material subjects, nor interrupted by any cares about the
necessaries of life; consequently, they are not withdrawn by
such matters from the delightful contemplation of wisdom, as
are the thoughts of men in the world ; since they receive all
things that they have need of gratis from the Lord : they are
clothed gratis, they are fed gratis, and they are lodged gratis
(see nn. 181, 190) ; and they are gifted, in addition, with what
ever can conduce to their enjoyment and pleasure, according
to their reception of wisdom from the Lord. These statements
are made, that it may be known whence the angels derive such
exalted wisdom.(')
(') Of the wisdom of the angels, and that it is incomprehensible and ineffable, na
1796 2796, 2802, 8314, 3404, 3405, 9094, 9176.
125

267 HEAVEN.
267. Tlie reason that the angels are capable of receiving such
exalted wisdom, is, because their interiors are open ; and wisdom,
Uke every other perfection, increases in ascending towards the
interiors, thus, in proportion to the degree in which the interiors
are open.(^ There exist, with every angel, three degrees of life,
corresponding to the three heavens (see nn. 29 — 40) : those in
whom the first degree is open, dwell in the first or ultimate
heaven ; those in whom the second degree is open, inhabit the
second or middle heaven ; and those in whom the third degree
is open, reside in the third or inmost heaven. The wisdom of
the angels in the heavens proceeds according to these degrees-;
consequently, the wisdom of the angels of the inmost heaven
immensely transcends that of the angels of the middle heaven,
and the wisdom of these no less transcends that of the angels of
the ultimate heaven. (See above, nn. 209, 210 ; and respecting
the nature of the degrees, n. 38.) The reason that such dis
tinctions exist, is because those things which are in a superior
degree are particular, and those in an inferior are general, and
things general are the continents of things particular. Things
particular, in respect to things general, are as thousands or
myriads to one ; and so is the wisdom of the angels of a superior
heaven, respectively, to that of the angels of an inferior heaven.
The wisdom, however, of these last, transcends that of man in
the same proportion. For man exists in the corporeal nature
and its sensual organs and apprehensions, and the corporeal
sensual organs and apprehensions of man are stationed in the
lowest degree of all. It may hence be evident, what sort of
wisdom is possessed by those who think from the suggestions
of their sensual organs and apprehensions, or of those who are
called sensual men ; and it will be seen, that they are not in the
enjoyment of wisdom at all, but only of a superficial kind of
knowledge. (^) It is different, however, with- those men whose
(') That so far as man is elevated from things external towards interior things, ho
ooraes into light, and thus into intelligence, nn. 6183, 6313. That there is an actual
elevation, nn. 7816, 10,330. That elevation from things external to things interior is
like elevation out of a mist into light, n. 4598. That exterior things are more remota
from the Divine Being as dwelling in man, wherefore they are respectively obscure,
n. 6451. And likewise respectively inordinate, nn. 996, 8355. That interior things aro
more perfect, because nearer to the Divine Being, nn. 5146, 5147. That in what in
internal there are thousands and thousands of things which appear as one general
thing in what is external, n. 5707. That hence thought and' perception are clearer in
proportion as they are interior, n. 5920.
(') That the sensual principle is the ultimate of the life of man, adhermg to, and
inhering in, his corporeal nature, nn. 5077, 5767, 9212, 9216, 9881, 9780. That he is
called a sensual man who judges and concludes respecting all tilings from tbe senses of
the body, and who believes nothing but what he can see with his eyes and touch with
his hands, nn. 6094, 7698. That such a man thinks in externals, and not interiorly in
himself, nn. 5089, 5094, 6564, 7698. That his interiors are closed, so that he sees
nQthing therein of spiritual truth, nn. 6564, 6844, 6845. In a word, that he is in gross
natural light, and thus peroeivesnothingwhiohbelongs to the light of heaven, nn. 6Si01,
6310, 6564, 6844, 6845, 6598, 6612, 6614, 6622, 6624. That interioriy he is m contrariety
to those things which relate to heaven and the church, nn. 6201, 6316, 6844, 6845, C948,
6949. That tliose learned men become of snob a character, who have confirmed them-
»el7C8 against the truths of tbe church, n. 6316. That sensual men are cunning and
126

HEAVEN. 268, 269
thoughts are elevated above their sensua. apprehensions ; and
still more so with those whose interiors are open to the actual
light of heaven.
268. How great is the wisdom of the angels, may be evident
from this circumstance ; that, in the heavens, there is a universal
communication, so that the intelligence and wisdom of one are
communicated to another. Heaven, in short, is a communion
of all things good. The reason is, because heavenly love is of
such a nature, as to desire that whatever is its own should be
another's : consequently, no one in heaven regards the good he
{assesses to be good in himself, unless it be also in others. This,
ikewise, is the origin of the happiness of heaven. The angels
derive this tendency to impart whatever they possess to others,
from the Lord, whose Divine Love is of this nature. That there
exists such a communication in the heavens, is a truth which it
has also been granted me to know by experience. Certain sim
ple spirits were once taken up into heaven ; and when they had
entered, they entered, also, into the wisdom of the angels : they
then understood such things as they before could not at aU com
prehend, and they said such things, as, in their former state, they
could not possibly utter.
269. The nature of the wisdom of the angels cannot be de
scribed by words ; it can only be illustrated by some general
facts belonging to it. Angels can express in one word what
man cannot do in a thousand ; and besides this, there are com
prised in one word of angelic language innumerable things,
which cannot be expressed in the words of human language at
all ; for in every one of the words uttered by angels there are
arcana of wisdom in continuous connection, beyond what human
sciences can ever reach. Such things, also, as the angels do not
fully express by the words of their discourse, they supply by the
sound of it,, in which is contained the affection belonging to the
things spoken of in their proper order : for, as was observed
above (nn. 236, 241), they express affections by the sounds, and
the ideas of thought proceeding from those affections by the
words ; on which account it is, that the words heard in heaven
are said to be unspeakable.* The angels can also recite, in a
few words, the whole contents of any book, and they infuse into
every word such contents, as elevate it to the expression of in
terior wisdom. For their speech is of such a nature, that its
sounds harmonize with the affections, and every word with the
ideas : the words, likewise, are varied in infinite ways, accord
ing to the series of the things which exist collectively in their
thoughts. The interior angels, also, are able, froir the tone of
malicious more than others, nn. 7698, 10,286. That they reason sharply and cunningly,
but from the corporeal memory ; in doing which they make all intelligence to consist,
nn, 195, 196, 5700, 10,236. But that they reason from the fallacies of the senses, nn,
5084, 6948, 6949, 7693.
* 2 Cor. xii. 4.— iT,
127

269, 270 HEAVEN.
voice, coupled with a few words uttered by any one, to obtain
a knowledge of the speaker's whole Ufe ; for from the sound
variegated by the ideas in the words, they perceive his ruling
love, in which are contained, as if written thereon, all the par
ticulars of his life.(^) From these facts it is evident, what is the
nature of the wisdom of the angels. Their wisdom, in compari
son with human wisdom, is as a myriad to one ; much as the
moving forces of the whole body, which are innumerable, are to
the action which results from them, though, to human sense,
they appear as one ; or as the thousands of parts of an object
viewed by a perfect microscope, to the single obscure thing
which they form to the naked eye. I will also iUustrate the
subject by an example. A certain angel gave a description,
from his wisdom, of regeneration : he enumerated some of the
arcana belonging to it, in their proper order, to the amount of
some hundreds, and he filled every arcanum with ideas, in
which were still more interior arcana. This he did from be
ginning to end ; for he explained how the spiritual man is con
ceived anew, is carried, as it were, in the womb, is born, grows
up, and is successively perfected. . He said that he could multi
ply the number of arcana to several thousands ; and that stiU
those which he spoke of only related to the regeneration of the
external man, and that those relating to the regeneration of the
internal man would be innumerably more. From this and sim
ilar examples that I have heard from angels, it was made evi
dent to me, how great is their wisdom, and how great, respec
tively, the ignorance of man; for he scarcely knows what
regeneration is, and is not acquainted with any step of its pro
gression while he is undergoing it.
270. The wisdom of the angels of the third or inmost heaven,
and how far it exceeds the wisdom of the angels of the first
heaven, shall now be treated of The wisdom of the angels of
the third or inmost heaven is incomprehensible, even to the in
habitants of the ultimate heaven : the reason is,-because the
interiors of the angels of the third heaven are open to the third
degree, whereas the interiors of the angels of the first heaven
are open only to the first degree ; and all wisdom increases as it
ascends towards the interiors, and is perfected according to the
degree in which they are opened (nn. 208, 267). Since the
interiors of the angels of the third or inmost heaven are open to
(*) That what governs, or has tho universal dominion with man, exists in all the
particulars of his life, thus in all the particulars of his affection and thought, nn. 4459,
6949, 6159, 6571, 7648, 8067, 8853—8858. That the quality of man is such as his gov
erning lova IS, nn. 918, 1040, 8858 : illustrated by examples, nn. 8854, 8857. That
what reigns universally constitutes the Ufe ofthe spirit of man, n. 7648. That it is his
very will his very love, and the end of his life ; since what a man wills, he loves, and
what he loves, he regards as an end, nn. 1317, 1568, 1571, 1909, 8796, 5^49, 6936. That
therefore man is of sueh a quality as his will is ; or of such a quaiity as his governing
L°„o°. ^M^I 'ii ^i^"^ ^ 1"'''''y "^ '*=« ""d of I'is life is, nn. 1568, 1571, 3570, 4054, 6571,
«934, 6933, 8850, 10,076, 10,109, 10,110, 10,284. i . . -.
1^8

UJ!LA.VEN. 27C
«he third degree, they have divine truths, as it were, inscribed
on them. For the interiors of the third degree are disposed,
more than the interiors of the second and first degree, in the
form of heaven, and the form of heaven exists from the Divine
Truth, consequently, accordinEj to the Divine Wisdom. It is
from this cause that divine tr iths appear, to those angels, as if
inscribed on their interiors, or as if inherent and innate. On
this account, when they hear genuine divine truths, they imme
diately recognize and perceive them as such, and afterwards
inwardly see them, as it were, in themselves. Since the angels
of that heaven are of such a character, they never reason about
divine truths, much less do they hold controversy about any
tmth, disputing whether it be so or not; nor do they know
what is meant by believing or having faith ; for they say, " What
is faith ? I perceive and see that the truth is so." They illus
trate this by comparisons, such as these : To urge a person who
sees the truth in himself to beUeve or have faith, would be, they
say, as if a person who sees a house, with various objects in and
around it, should tell his companion, that he must believe the
house to be a house, and the other objects to be what he sees that
they are : or as if, on seeing a garden, with trees and fruit in it,
he should exhort the other to have faith that it is a garden, and
that the trees and fruit are trees and fruit ; although he sees
them plainly with his eyes. On this account, those angels never
mention faith, nor have the least idea of it ; and therefore they
never reason about divine truths, much less do they enter into
controversy about any particular truth, disputing whether it be
so or not.(^) But the angels of the first or ultimate heaven
have not divine truths thus inscribed on their interiors, by
reason that, with them, only the first degree of life is open :
they, consequently, reason about truths ; and those who have
recourse to reasoning, scarcely see any thing beyond the imme
diate object about which they reason, or go beyond the subject
in debate further than to confirm it by certain arguments ; and
when they have so confirmed it, they say, that it is a point of
faith, and must be believed. I have conversed with the angels
on these subjects; when they said, that the difference between
the wisdom of the angels of the third heaven, and that of the
angels of the first heaven, is like that between what is lucid and
what is obscure. They also compared the wisdom of the angels
of the third heaven to an elegant palace, full of suitable furni
ture, standing in the midst of an extensive paradise, and sur-
(°) That the celestial angels are acquainted with innumerable things, and are im
mensely wiser than the spiritual angels, n. 2718. That the celestial angels do not
think and speak from a pnnciple of faith, like the spiritual angels, inasmuch aa they
are in the enjoyment of a perception from the Lord of all things relating to faith, nn.
202, 597, 607, 784, 1121, 1887, 1898, 1442, 1919, 7680, 7877, 8780, 9277, 10,836. That in
regard to truths of faith, they say only. Yea, yea, or Nay, nay, but that the spiritual
angels re.ison whether it be so, nn. 2715, 3246, 4448, 9166, 10,786, where the Lor;l'»
words are explained, "Let your discourse le Yea, yea, Nay, nay''' (Matt. v. 87).
9 129

270, 271 HEAVEN,
rounded with magnificent objects of various kinds ; and they
said that those angels, being grounded in truths of wisdom, are
able to enter the palace and view its splendid contents, and also
to walk about the paradises in every direction, and enjoy all
their beauties. But it is different, they said, with those who
reason about truths, and especially with those who dispute
about them, and who, because they do not see truths by the
light of truth, but either imbibe them from others, or from the
literal sense of the Word not interiorly understood, insist that
they must be believed, or that faith is to be had in them ; after
which they are unwilling to allow any interior view of them to
be taken. Of these, the angels said, that they cannot approach
the first threshold of the j)alace of wisdom, much less enter it,
and walk about in its paradises, because they stand still at the
first step of the way towards it ; whereas they who are grounded
in truths themselves, find no obstacle to their making progress
without limit; for truths inwardly seen lead them wherever
they go, and open wide fields before them ; by reason that
every trutii is of infinite extent, and is in connection with nu
merous others. They said, further, that the wisdom of the
angels of the inmost heaven chiefiy consists in this, that they
behold divine and heavenly things in every object they see, and,
in a series of many objects together, such as are wonderful: for
all the things that appear before their eyes have their proper
correspondence. Hence, when they see, for example, palaces
and gardens, their view does not terminate in the objects before
their eyes, but they see, also, the interior things from which
they originate, and to which, therefore, they correspond. These
they behold, with all possible variety, according to the aspect
which the objects present : consequently they see innumerable
things, simultaneously, in their regular order and connection ;
and their minds derive such enjoyment from the view, that they
seem to be carried out of themselves. (That aU things which
appear in the heavens correspond to the divine things which
are present with the angels from the Lord, may be seen above,
nn. 170—176.)
271. The reason that the angels of the third heaven are of
such a character, is, because they are grounded in love to the
Lord ; and that love opens the interiors belonging to the mind
to_ the third degree, and is the receptacle of all the elements of
wisdom. It should be known, further, that the angels of the
inmost heaven are, notwithstanding, being perfected in wisdom
continually, and that this perfecting is differently effected with
them, than it is with the angels of the ultimate heaven. The
angels of the inmost heaven do not deposit divine truths in the
memory, and, consequently, do not forni of them any thing like
a science, but, as soon as they hear them, they recognize them
by perception, and commit them to life. This is the reason that
130

HEAVEN. 271, 272
divine trutlis permanently abide with them, as if they were in
scribed. on their interiors ; for what is committed to life, remains
thus inherent. But it is different with the angels of the ulti
mate heaven. These first deposit divine truths in their memory
and store them up among the things that they know: they
afterwards bring them forth from this storehouse, and apply
them to the perfecting of their understanding ; and then, with
out any interior perception whether they are truths or not, they
nake them objects of their will, and commit them to life.
Hence their state, respectively, is one of obscurity. It is wor
thy of mention, that the angels of the third heaven are perfected
in wisdom by the way of hearing, not by that of sight. The
truths which they hear by preaching do not enter their mem-
cry, but pass immediately into their perception and will, and
are incorporated in their life ; whereas the objects which these
angels behold with their eyes, enter their memory, and on these
they reason and converse. It was made manifest to me from
these facts, that, with them, the way of hearing is the way of
wisdom. This, also, is from correspondence ; for the ear corre
sponds to obedience, and obedience belongs to the life ; whereas
the eye corresponds to intelligence, and intelligence has rela
tion to doctrine. C) The state, also, of these angels, is described
in the Word throughout ; as in Jeremiah : "I will put my law
in their inward parts, and write it in their hearts. They shall
teach no more every man his neighbor, and every man his bro
ther, saying, Know ye Jehovah: for they shall all krww me,
from the least of them unto the greatest of them, saith Jeho
vah." — (Ch. xxxi. 33, 34.) And in Matthew : "Let your com
munication be. Yea, yea ; Nay, nay : for whatsoever is more
tlban these, cometh of evil." — (Ch. v. 37.) It is said that what is
more than these cometh of evil, because it is not from the Lord :
for the truths which are in the angels of the third heaven are
from the Lord, because those angels are grounded in love to
Him. Love to the Lord, in that heaven, consists in willing and
doing Divine Truth; for the Divine Truth is the Lord in
heaven. 272. In addition to the reasons above adduced, why tl e angels
are capable of receiving such exalted wisdom, another is to be
mentioned, which, in heaven, is the chief of all ; it is, that
they are free from self-love ; for just in proportion as any one
is free from that love, he is capable of attaining wisdom in re
gard to divine things. That love is what closes the interiors
(") Of the correspondence of the ear and of hearing, nn. 4652 — 4660. That tha ear
corresponds to perception and obedience, and that hence it signifies those faculties,
nn. 2542, 8869, 4653, 5017, 7216, 8861, 9811, 9897, 10,065. That it signifies tho recep
tion of truths, nn. 5471, 5475, 9926. Concerning the correspondence ofthe eye and ol
its sight, nn. 4403 — 4421, 4528 — i534. That the sight of the eye, hence, signifies tha
intal%ence which belongs to faith ; and also signifles faith, nn. 2701, 4410, 4526, 6928,
9061, 10,569. 131

273- 275 HEAVEN.
against the Lord and heaven, whilst it opens the exteriors, and
tums them towards self. On this account, all with whom that
love is dominant, are immersed in thick darkness in regard to
the things of heaven, whatever light they may enjoy in regard
to those of the world. The angels, on the contrary, being free
from that love, are in the Ught of wisdom : for the heavenly
loves in which they are grounded, which are love to the Lord
and love towards the neighbor, open. the interiors ; by reason
that those loves come from the Lord, and the Lord himself is in
them. (That those loves constitute heaven in general, and form
heaven with every one in particular, may be seen above, nn.
13 — 19.) Since heavenly loves open the interiors to the Lord,
all the angels, in consequence, turn their faces towards the
Lord (n. 142). For, in the spiritual world, the love turns the
interiors of every one towards itself, and in the same direction
as it turns the interiors, it also turns the face ; for the face,
there, acts as one with the interiors, being the external form of
them. Since the love turns the interiors and the face towards
itself, it likewise conjoins itself with them, love being spiritual
conjunction ; whence, also, it communicates with them all that
it possesses. It is from this turning, and consequent conjunc
tion and communication, that the angels derive their wisdom.
(That all conjunction, in the spiritual world, depends upon the
direction in which the inhabitants tum themselves, may be seen
above, n. 255.)
273. The angels are being perfected in wisdom continually ;(')
but still they never can attain such perfection, as to cause there
to be any proportion between their wisdom and the Divine
Wisdom of the Lord ; for the Lord's Divine Wisdom is Infinite,
whilst that of the angels is finite ; and between Infinite and
finite there can be no proportion. •
274. Since wisdom perfects the angels, and constitutes their
life; and since heaven with all its goods enters by infiux into
every one according to his wisdom — it follows that all the in
habitants of heaven must desire wisdom, and feel an appetite
for it, much as a hungry man does for food. Knowledge, intel
ligence, and wisdom, are, likewise, spiritual nourishment, as
food is natural nourishment ; and they mutually correspond to
each other.
276. The angels in one heaven, and those in one society of
heaven, are not all in the enjoyment of similar degrees of wis
dom. Those who are stationed in the centre are in the greatest
degree of wisdom, and those in the circumferences, to the last
boundary of all, are in less and less. The diminution of their
wisdom in proportion to t'ueir respective distances from the cen
tre, is like that of light verging towards shade. (See above, nn
C) That the angels advance in perfection to eternity, nn. 4808, 664B.
132

HEAVEN. 276, 277
is, 128.) They have light, also, in similar degrees ; since the
Ught of heaven is the Divine Wisdom, and every (me dwells iu
light in proportion to his reception of that Wisdom. (Of the
Ught of heaven, and its various reception, see above, nn. 126—
132.)

OF THE STATE OF INNOCENCE OF THE ANGELS IN HEAVEN.
276. What innocence is and what its nature, is known to few
in the world, and not at all to those who are immersed in evil.
It appears, indeed, before men's eyes, displaying itself in the
face, speech, and gestures, more especially of Uttle children :
but still what it consists in is not known, much less that it is the
principle in which heaven inmostly abides with man. In order,
therefore, that it may be understood, I will proceed regularly to
treat, first of the innocence of infancy, next, of the innocence
of wisdom, and finally, of the state of heaven, in regard to
innocence. 277. The innocence of infancy, or of little children, is not
genuine innocence, since it only exists in external form, and not
in internal : and yet we may learn from it what the nature of
innocence is ; for it shines forth from th^ir faces, from some of
their gestures, and from their infantile prattle, and acts upon
the affections of the observer. The reason is, because they
have no internal thought ; for thej' as yet do not know what
cither good and evil, or truth and falsity, are ; and these are the
elements from which thought exists. On this account, they
have no prudence derived from proprium, no purpose and de
liberate object, and, consequently, no end of an evil nature.
They have no proprium acquired by the love of self and the
world : they attribute nothing to themselves, and all things that
they receive they refer to their parents : they are content and
pleased with the few and trifling objects which are given them ;
they have no anxiety about food and clothing, and none about
future events : they do not look to the world, and covet a
multitude of its possessions : they love their parents, their
nurses, and their infantile companions, with whom they inno
cently play : they suffer themselves to be led by those who have
the care of them, whom they listen to, and obey. Such being
their state, they receive all they are taught in the life ; whence
they acquire, without knowing how, becoming manners, speech,
and the rudiment of memory and thought; for the reception
and imbibing of all which, their state of innocence serves as a
medium. This innocence, however, as observed above, is exter*
133

277, 278 HEAVEN.
nal, being only of .the body and not of the mind,(i) their mmd
being not yet formed : for the mind consists of understanding
and will, with thought and affection thence proceeding. It has
been told me from heaven, that little children are especiaUy
under the Lord's auspices ; and that there is an influx from the
inmost heaven, where the state of innocence prevails, which
passes through their interiors, affecting them, in its transit,
with nothing but innocence ; that it is from this source that
innocence displays itself in their faces, and in some of their
gestures, and becomes ' apparent : and that this is what so inti
mately affects their parents, and produces the peculiar emotion
'jailed parental love.
278. The innocence of wisdom is genuine innocence, since it
is internal : for it belongs to the mind itself, consequently, to
the will itself, and to the understanding thence derived : and
when in these there is innocence, there also is wisdom, for they
are its seat. On this account it is said in heaven, that inno
cence dwells in wisdom, and that an angel possesses wisdom in
proportion as he possesses innocence. That such is the fact,
they confirm by these considerations ; That those who are in a
state of innocence attribute nothing of good to themselveSj but
regard every thing of the kind as gifts received, ascribing tiiem
to the Lord : that they desire to be led by Him, and not by
themselves : that they love every thing that is good, and are
delighted with every thing that is true ; because they know and
perceive, that to love good, consequently to will and do it, is
to love the Lord, and to love truth is to love their neighbor :
that they live content with what is their own, whether little or
much, because they know that all receive as much as is good
for them, those for whom little is best receiving little, and those
for whom much is best receiving much ; and that they do not
know, themselves, what is best for them, this being only known
to the Lord, all whose providence regards things eternal. Ov
this account, also, they are not anxious about things future, and
call all such anxiety care for the morrow, which they define to
be grief for the loss, or for not receiving, of such things as are
not necessary for the uses of life. They never, in dealing with
their associates, have in view any end of an evil nature, but act
from principles of goodness, justice, and sincerity : to act with
an evil end in view they call cunning, which they shun as the
poison of a serpent, because it is diametrically contrary to inno
cence. Loving nothing rnore than to be led by the Lord, and
(') That the innocence of infants is not true innocence, but that true innocence
dwells in wisdom, nn. 1616, 2305, 2306, 3496, 4508, 4797, 5608, 9301, 10,021. That the
good of infancy is not spiritual good, but that it becomes so by the implantation of
truth, n. 3504. That, nevertheless, the good of infancy is a medium by which intelli
gence is implanted, nn. 1616, 8188, 9801, 10,110. That man, without the good of inno-
oence infused in infancy, would be a wild beast, n. 8494. That whatsoever ia imbibed
m infancy, appears natural, u. 8494.
134

HEAVEN. 278, 279
ascribing all that they enjoy to the Lord, as gifts received from
him, they are removed from their proprium, and in proportion
as any are removed from this, the Lord enters by infiux ; on
which account it is, that whatever they hear from Him, whether
through the medium of the Word or through that of preaching,
they do not lay by in the memory, but immediately obey it,
that is, will and do it, the will itself being their memory.
These, for the most part, have the appearance of simplicity in
their external form, but, in their internal, are wise and prudent ;
and it is these who are meant by the Lord, when he says, "Be
ye wise as serpents, and ha/rmless as doves," — (Matt. x. 16.)
Such is the character of the innocence which is called the inno
cence of wisdom. Since innocence attributes nothing of good
to self, but ascribes it all to the Lord — and since, consequently,
it loves to be led by the Lord, and, on that account, is the re
ceptacle of all good and truth, which are the constituents ot
wisdom — therefore man was so created, as, when an infant, to
exist in innocence, though such as is external, and, when an old
man, to be grounded in internal innocence, that by the former
he may proceed to the latter, and from the latter may returr,.
into the former. On this account, also, when a man grows old,
he diminishes in size, and becomes, as it were, an infant anew ;
only he is now as a wise infant, consequently an angel ; foi' an
angel is a wise infant, using the terms in an eminent sense.
This is the reason that, in the Word, an infant or little child
signifies one who is innocent,(^) and an old man, a wise man in
whom there is innocence.
279. The like takes place with every one who becomes re-
fenerate. Eegeneration is re-birth as to the spiritual man.
he person who undergoes it is first introduced into the inno
cence of infancy, which consists in the acknowledgment that
man has no knowledge of truth, nor ability to do good, from
himself, but only from the Lord, and in desiring and seeking
after truth and goodness solely for their own sake. They also
are given him by the Lord, as he advances in age. He is led
first into the knowledge of them, then, from knowledge, into
intelligence, and finally, from intelUgence, into wisdom. Inno
cence accompam'es him all the way; which consists, as just
observed, in the acknowledgment, that man has no knowledge
of truth, nor ability to do good, from himself, but only from the
Lord. Without this belief, and a perception of its truth, no one
can receive any heavenly gift ; and it is in this that the inno
cence of wisdom chiefly consists.
(") That by infants, in the Word, is signified innocence, n. 5608. And likewise oy
Bubklings, n. 3183. That by an old man is signified a wise man, and, in the abstract
sense, wisdom, nn. 3183, 6524. That man is so created, that in proportion as he verges ¦
to old age, he may become as an infant, and that then inuocerce may reside in wis
dom, and that tha mau in that state may pass into heaven, aed become an angel, nn.
tl88, 6608.
185

280, 281 HEAVEN.
280. Since innocence consists in being led by the Lord, and
not by self, all the inhabitants of heaven are in the enjoyjufcnt
of innocence ; for all who have a place in heaven love to be led
by the Lord. For they know that to lead one's self is to be led
by one's own proprium, and the proprium of man consists in
loving himself, and he who loves himself does not submit to be
led by another. On this account, so far as an angel is grounded
in innocence, he is actually in heaven ; that is, he is so far in
the reception of the Divine Good and Divine Truth ; for to be
in the reception of these is to be in heaven. In consequence of
this, the heavens are distinguished according to their innocence.
Those who inhabit the first or ultimate heaven, are grounded in
innocence of the first or ultimate degree; those who belong to
the second or middle heaven, in innocence of the second or
middle degree ; but those who belong to the inmost or third
heaven, in innocence of the third or inmost degree. These,
therefore, may be said to be innocence itself, in relation to
heaven at large ; for, beyond all others, they love to be led by
the Lord, as little children by their father ; on which account,
also, they receive the Divine Truth which they hear, whether it
comes from the Lord immediately, or mediately by the Word
and by preaching, directly in the will, enter on the practice
of it, and thus commit it to the life. It is from this cause that-
their wisdom is so great, and so far exceeds that of the angels
of the inferior heavens. (See nn. 270, 271.) Because these
angels are of such a character, they dwell nearest to the Lordj
from whom their innocence is derived : they also are separated
from their proprium, so that they live, as it were, in the Lord.
In outward form they appear simple, and, to the eyes of the
angels of the inferior heavens, as little children, thus as of small
stature. They also appear like such as do not possess much
wisdom, though they are the wisest of the angels of heaven : for
they know that they possess not an atom of wisdom from them
selves, and that wisdom consists in the acknowledgment of this
truth. They likewise are conscious, that what they know is as
nothing in respect to what they do not know ; and they affirm,
that to know, acknowledge, and see this by perception, is the
first step towards wisdom. Those angels, also, are naked, be
cause nakedness corresponds to innocence.(^)
281. I have had much conversation with angels respecting
innocence, and have been instructed by them that it is the esu
of every thing good, and that, on this account, good is reaUy
good in proportion as there is innocence within it; consequently, -
(') That all in tbe inmost heaven are forms ui innocence, nn. 154, 2736, 3887. And
that therefore they appear to others as infants, n. 154. That they are also naked, nn.
165, 8375, 9960. That nakedness is a mark of innocence, nn. 165, 8375. Tliat spirita.
have a custom of testifying their innocence bv putting off their clothes, and prosentjng
themsoives naked, nn. 8375, 9960^ . i =
136

HEAVEN. 281, 283
that wisdom is really wisdom in proportion as it partakes of in
nocence ; and that it is the same with love, charity, and faith.(*)
I have likewise been instructed by them, that this is the reason
that no one can enter heaven without innocence ; which is what
is meant by the Lord, when he says, "Suffer the little children
to come unto me, and forbid them not : for of such is the king
dom of God. Yerily I say unto you. Whosoever shall not receive
the kingdom of God as a little child, shall not enter therein." —
(Mark x. 14, 15 ; Luke xvni. 16, 17^^ By little children in this
passage, and in other parts of the Word, are meant such as are
innocent. The state of innocence is also described by the Lord,
but by pure correspondences, in Matt. vi. 25 — 34. The reason
that good is really good in proportion as there is innocence
within it, is, because all good is from the Lord, and innocence
consists in being willing to be led by Him. I have been further
instructed by the angels, that truth cannot be conjoined witl
good, nor good with truth, except by innocence as a medium.
On this account, also, it is, that no angel can be an angel of
heaven unless innocence be in him : for heaven does not reside
in any one, until truth is conjoined in him with good ; whence
the conjunction of truth and good is called the heavenly mar
riage, and the heavenly marriage is heaven itself. I have been
instructed, in addition, that love truly conjugial derives its exist
ence from innocence, because it derives its existence from the
conjunction of the good and truth in which two minds, — those
of the husband and wife, — are established, and when that con
junction descends into a lower sphere, it displays itself under
the form of conjugial love; for the married partners mutually
love each other, in the same manner as their minds do. On
this account, in conjugial love there is a playfulness, like that of
infancy, and like that of innocence.(^)
282. Since innocence is the very esse of good as abiding in the
angels of heaven, it is evident that the Divine Good proceeding
from the Lord is innocence itself; for it is that good which flows
into the angels, and affects the inmost recesses of their minds, and
disposes and fits them for the reception of every good of heaven.
(*) That every good of love and truth of faith ought to have innocence in it, that it
may be good and true, nn. 2526, 2780, 3111, 8994, 6018, 7840, 9262, 10,134. That inno
cence is the essential of what 'a |i&d and true, nn. 2780,7840. That no one is admitted
into heaven unless he has Bimetbing of iiinooeuce, n. 4797.
(') That love truly conjugial is innocence, n. 2736. That conjugial love consists in
-willing what the other wills, thus mutually and reciprocally, n. 2781. That those who
are in the enjoyment of conjugial love dwell togethe.*- in the inmost principles of their
li5i| n. 2732. That there is a union of two minds, aud thus that from love they are one,
nn. 10,168, 10,169. That love truly conjugial derives its origin and essence from tho
marriage of good and truth, nn. 2728, 2729. Of certain angelio spirits, who have a per
ception whether there be a conjugial principle, from the idea of the conjunction ofgood
and of truth, n. 10,766. That coniugial love is altogether circumstanced like the conjuno-
tion ofgood and of truth, nn. 1094, 2173, 2429, 2508, 8108, 8132, 8165, 3179, 8180, 4855,
6407, 5885, 9206, 9207, 9495, 9687. That therefore, iu the Word, by marriage is under-
etood the marriage of good and truth, sueh as exists in heaven, and suen as should
exist in tho church, nn. 3182, 4434, 4885.
137

283, 284 HEAVEN.
It is similar with little children, whose interiors are not only
formed by the transfiux of innocence from the Lore, but are also
continually fitted and disposed for the reception of the good of
celestial love : for the good of innocence acts from the inmost
ground of aU, it being, as already observed, the esse of every
thing good. From these facts it may be obvious, that aU inno
cence is from the Lord ; on which account it is, that the Lord,
in the Word, is caUed a Lamb, a lamb signifying iimocence.('')
Since innocence is the inmost principle in every good of heaven,
it has such a power of affecting the mind, that whoever is made
sensible of it, as occurs on the approach of an angel of the inmost
heaven, feels as if he were unable to contain himself; and seems,
in consequence, to be seized and transported with such delight,
that every delight belonging to this world appears as nothing in
comparison. I speak this from experience.
283. All who are grounded in the good of innocence, are
affected by innocence ; and this in proportion to the degree in
which it exists in themselves. But those who are not grounded
in the good of innocence, are not affected by it. Consequently,
all the inhabitants of hell are diametrically opposed to innocence :
they do not even know what innocence is : nay, they are of such
a nature, that in proportion as any one is innocent, they bum to
do him injury ; on which account, they cannot bear the sight of
little children, and, as soon as they behold them, they are in-
fiamed with a cruel desire to hurt them. It is manifest from
these facts, that the proprium of man, and thence the love of
self, is opposite to innocence ; for all the inhabitants of hell are
immersed in th.w[ proprium,, and thence in the love of selfO

OF THE STATE OF PEACE IN HEAVEN.
284. No one who has not been in the actual enjoyment of the
peace of heaven, can have any perception of what the peace is in
which the angels exist. For man, so long as he remains in the
body, cannot receive the peace of heaven, consequently, cannot
have a perception of it, because the seat of his perceptions is in
his natural man. In order to his having a perception of the
peace of heaven, it is necessary that his state should be such, as
tp admit of his being elevated and withdrawn, as to his thought,
from the body, and, kept in the spirit, and being, when in the
spirit, in company with angels. Since I have had a perception,
(!) That a lamb, in the Word, signifies innocence and its good, nn. 8994, 10,182.
( ) That the ^opn«m of man consists iu loving himself in preference to God, and
the -world in preference to heaven, and in making his neighbor of no account in respect
^A'™^u*'' u ^ '*"" '' consists in the love of self and ofthe world, nn, 694, 731, 4317,
6660. That the wicked are altogether opposed to innocence, so that they caunot endnii
ita presence, n. 2126. ° ri , ,,
138

HEAVEN. 285 — 287
iu this way, of the peace of heaven, I am enabled to describe it ;
not, however, as to its intrinsic nature, by words, because human
words are not adequate to the subject ; but ouly as to its nature
in comparison with that composure of mind, which is enjoyed
by those who are content in God.
285. The inmost elements of heaven are two; which are, inno
cence and peace. They are said to be the inmost, because they
immediately proceed from the Lord. Innocence is that from
which is derived every good of heaven ; and peace is that from
which is derived all the delight which good carries with it. , All
good has its delight ; and each, both the good and the delight, is
related to love ; for what a man loves, he calls good, and feels as
delightful. It hence follows, that those two inmost elements,
innocence and peace, proceed from the Lord's Divine Love, and
affect the angels from the inmost of their frame. That innocence
is the inmost element of good, has been shown in the Section
immediately preceding, which treats of the state of innocence of
the angels of heaven ; but_ that peace is the inmost element of
the delight proceeding froni the good of innocence, shall be now
explained. 286. The origin of peace shall first be declared. Divine Peace
exists in the Lord, resulting from the union, in Him, of the Es
sential Divinity and the Divine Humanity. The Divine Sphere
of Peace that exists in heaven proceeds from the Lord, resulting
from His conjunction with the angels of heaven ; and, in par
ticular, from the conjunction of good and truth in every angel.
These are the origins of peace. It may hence be seen, that peace
in the heavens, is the Divine Sphere that proceeds from the Lord,
inmostly affecting with beatitude all the good which there exists :
which beatitude, consequently, is the source of all the joy of
heaven ; and that this is, in its essence, the Divine Joy of the
Lord's Divine Love, resulting from His conjunction with heaven,
and with its every inhabitant. This joy, perceived by the Lord
in the angels, and by the angels from the Lord, is peace. It is
from this, by derivation, that the angels experience all that is
blessed, delightful, and happy; or what is denominated heav
enly joy.^)
287. The origins of peace being from this source, the Lord is
called the Prince of Peace, and says that peace is from Him,
and is in Him : so, also, the angels are denominated angels of
peace, and heaven the habitation of peace ; as in these passages :
" Un'to us a Child is horn, unto its a Son is given : a/nd the gov
emment shall be upon His shoulder: and His name shall be
(') That by peace, in the supreme sense, is meant the Lord, because from Him is
peace ; and, in the internal sense, heaven, because the inhabitants are in a atate ol
peace, nn. 3780, 4681. That peace, in tbe heavens, is the Divine Sphere inmostly
affecting with blessedness every good and truth there ; and that it is incomprehensihie
to man, nn. 92, 3780, 5662, 8455, 8665. That divine peace resides in good, but not in
truth without good, n. 8722. 139

287 HEAVEN.
caRed Wonderful, Counsellor, the Mighiy God, the Everlastrng
Fatlier, ihe Peince of Peace."— (Isa. ix. 6.) Jesus said, " Peace
I leame with you: my peace I give unto you; not as^ the world
gimeth, give I unto you,, — (John xiv. 27.) " These things home 1
spoken unto yju, that in me ye might have peace."-— -(Ch. xvi. 33.)
"Jehovah lift up his countenance upon you, and give you peace."
— (Num. VI. 26.) "The ambassadors^ — ^more Uterally — "The
angels of peace shall weep bitterly. The highways lie waste?'
— (Isa. xxxiii. 7, 8.) "The work of righteousness shall be peace.
— And my people shall dwell in a peaceable habitation"—
more literally — " a habitation of peace." — (Ch. xxxii. 17, 18.)
That Divine and heavenly peace is the peace which is meant in
the Word, may also appear from other places where it is named.
(As Isa. Ui. 7, liv. 10, Ux. 8 ; Jer. xvi. 5, xxv. 37, xxix. 11; Hag.
ii. 9 ; Zech. viii. 12 ; Ps. xxxvii. 37 ; and elsewhere.) Since peace
signifies the Lord and heaven, and also heavenly joy and the de
light that accompanies good, the salutations of ancient timeg,
consisted in saying, "Peace be unto you /" as is also sometimes
the case at the present day. This form, likewise, the Lord con
firmed, who said to the disciples when he sent them forth, "Into
whatsoever ho'use ye enter, fl/rst say. Peace he to this house; a/nd
if the son of peace he Inhere, your peace shall rest upon it." —
(Luke X. 5, 6.) The Lord Himself, likewise, when He appeared
to the apostles, said to them, " Peace he unto you." — (John xx.
19, 21, 26.) A state of peace is also meant in the Word, when it
is said that "Jehovah smelled an odor of rest" (as in the original
of Ex. xxix. 18, 25, 41 ; Lev. i. 9, 13, 17 ; n. 2, 9 ; vi. 8, 14 ; xxiii.
12, 13, 18 ; Num. xv. 3, 7, 13 ; xxvni. 6, 8, 13 ; xxix. 2, 6, 8, 13, 36) :
by an odor of rest, in the celestial sense, is signified, the perception
of peace.(*) Since peace signifies the union ofthe Essential Divin
ity and the Divine Humanity in the Lord, and the conjunction
of the Lord with heaven and with the church, and with all the
inhabitants of heaven, together with all in the church who receive
Him, therefore, in remembrance of these things, the sabbath was
instituted, was named from rest or peace, and was the most holy
representative of the church ; and for the same reason, the Lord
called Himself the Lord of the sabbath.(3)— (Matt. xii. 8 ; Mark
U. 27, 28 ; Luke vi. 5.)
(') That odor, in the Word, signifles the perceptivity of what is agreeable or disa
greeable, according to the quality of tbe love and the faith, of which it is predicated,
nn. 8577, 4626, 4628, 4748, 6621, 10,292. That an odor of rest, when appUed to Jehovahj
denotes a perception of peace, nn. 925, 10,054. That on this account, frankincense,
incense, odors in oils and ointments, were made representative, nn. 925, 4748, 6621,
10,177. (") That the sabbath, in tho supreme sense, signified the union of the Essential
Divinity, and the Divine Humanity in the Lord; in the internal sense, the conjonolion
of the Divine Humanity ofthe Lord with heaven and with the church; in general, tho
conjunction of good and truth, thus the heavenly marriage, nn. 8495, 10,356, 10,780.
Hence, that resting on the sabbath day signified the state of that union, because theu
the Lord has rest, and by it there is peace and salvation in the heavens and in the
earth ; aud, in the respective sense, the conjunclion >f the Lord witb man, beoause then
he has peace and salvation, nn. 8494, 8510, 10,360, ' 0,867, 10.370, 10,874, 10,668, 10,780.
140

HEAVEN. 288, 289

288. Since the peace of heaven is the Divine Sphere tuat pro
ceeds from the Lord inmostly affecting with beatitude the good
which exists with the angels, it does not come manifestly to theu'
perception, except by the delight of heart which they feel when
iu the enjoyment of the good of their life, and by the pleasure
which they experience when they hear such truth as agrees with
their good, together with the hilarity of mind of which they are
sensible when they perceive the conjunction of such good and
truth ; nevertheless, it thence flows into all the acts an'] thovights
of their life, displaying itself under the form of joy, even in
outward development. But peace differs in the heavens, with
respect to its quality and quantity, according to the innocence
of the inhabitants, since innocence and peace always go hand in
hand; for, as observed above, innocence is that from which
proceeds all the good of heaven, and peace is that from which
proceeds all the delight which that good carries with it. It
laay hence be seen, that the same things as were stated in tho
preceding Section respecting the state of innocence in the heav
ens, may be repeated here respecting the state of peace ; since
innocence and peace are joined together, like good and the
delight which attends it ; for good is made sensible by the
delight which attends it, and the nature of the delight is known
by that of its good. Such being the case, it is evident, that the
angels of the inmost or third heaven are in the enjoyment of the
third or inmost degree of peace, because they are grounded in
the third cr inmost degree of innocence ; and that the angels of
the inferior heavens are in the enjoyment of a minor degree of
peace, because grounded in a minor degree of innocence. (See
above, n. 280.) That innocence and peace go together, like
good and its attendant delight, is evident from the case of Uttle
children ; who, being in the possession of innocence, are also in
the enjoyment of peace ; and being in the enjoyment of peace,
all their thoughts and actions are full of playfulness. Peace,
however, as existing with little children, is external ; but interna)
peace, like internal innocence, is only to be found in wisdom ;
whence, also, it is found in the conjunction of good and truth, foi
it is from this origin that wisdom exists. Heavenly or angeUc
peace is also found in men, when they aiein the enjoyment of
wisdom derived from the conjunction of good and truth, and who
thence feel themselves content in God : so long, however, as they
live in the world, it lies concealed in their interiors ; but when
they leave the body, and enter heaven, it is revealed ; for then
the interiors are opened.
289. Since divine peace originates from the conjunction of the
Lord with heaven, and, in every angel in particular, from the
conjunction of good and truth, it follows, that when the angels
are in a state of love, they are in a state of peace ; for it is then
that the eoniunction of good with truth is effected in them.
141

289, 290 HEAVEN.
(That the states of the angels undergo regular changes, may be
seen above, nn. 154 — 160.) It is similar with man in the course
of his regeneration : when the conjunction of good and truth
takes place with him, which is chiefly effected after temptations,
he comes into a state of delight originating in heavenly peace.(<)
This peace may be compared to the morning or dawn in the
season of spring; at which time, the night being ended, and the
sun rising, all the productions of the earth begin to live anew;
the scent of the flowers, sprinkled with the dew which descends
from heaven, is spread abroad ; and, through the medium of the
vernal temperature, fertility is imparted to the soil, and a serene
pleasure is diffused through the human mind : all which effects
take place, because the morning or dawn, in the season of spring,
corresponds to the state of peace of the angels in heaven,(^) (See
n. 155.)
290. I have also conversed respecting peace with the angels ;
when I observed, that it is called peace in the world when wars
and hostilities cease between kingdoms, and quarrels and dis
sensions between men; and that it is imagined that interna.
peace consists in repose of mind on the removal of cares, and
especially in tranquillity and delight resulting from the success
of our undertakings. But the angels said, that repose of mind,
and tranquillity and deUght, on me removal of cares and the
success of our undertakings, appear like the offspring of peace,
and yet are not, except with those who are grounded in heavenly
good : for peace is never to be found except in that good ; since
peace flows from the Lord into the inmost part of their minds,
whence it descends, and flows down into the lower parts, where
it shows itself under the forms of repose of the rational mind,
tranquillity of the natural mind, and joy thence resulting. But
with those who are immersed in evil, no peace can exist.(^ It
appears, indeed, when things go as they wish, as if they expe
rienced rest, tranquillity, and delight : but all this is extemal,
and not at all internal: internally they are burning, all the
whUe, with enmity, hatred, revenge, cruelty, and many other
evil lusts ; into which their external mind, also, rushes, break
ing out into violence if not restrained by fear, as soon as they
see any one who is not favorable to them. This is the reason
that their delight dwells in insanity; whereas the delight of
those who are grounded in good dwells in wisdom. The differ
ence is as wide as that between hell and heaven.

(*) That the conjunction of good and truth with the mau who ib regenerating, is
effected in a state of peace, nn. 3696, 8517.
(') That the state of peace, in the heavens, is like the state of day-dawn and of spring,
on earth, nn. 1726, 2780, 5662.
(•) That the lusts which originate in the love of self and of the world, entirely take
away peace, un. 8170, 5662. 'That some make peace to consist in restlessness, and in
ench things as are contrary to peace, n. 5662. That there can be no peace, unless thi
lasts of evil are removed, n. 5662.
142

HEAVEN. 291, 292

OF THE CONJUNCTION OF HEAVEN WITH THE HUMAN RACE.
291. It is known in the church, that all good is from God, and
none at all from man, and that, consequently, no one ought to
ascribe any thing good to himself as his own. It is also known,
that evil is from the devil. They, therefore, who frame their
language by the doctrine of the church, say, respecting persons
who live well, and also respecting such as converse and preach
piously, that they are led by God ; and the contrary respecting
persons who live ill and speak in an impious manner. None of
these things could be so, had not man conjunction with heaven,
and conjunction with hell ; nor unless those conjunctions were
formed with his will and with his understanding, since it is from
these that the body acts, and the mouth speaks. The nature of
that conjunction shall now be declared.
292. There are present with every man both good and evil
spirits : by the good spirits his conjunction with heaven is
effected, and by the evil, his conjunction with hell. Those
spirits are inhabitants of the world of spirits, which is the
intermediate region between heaven and hell, and which will
be treated of specifically in the foUowing pages. When those
spirits come to a man, they enter into all his memory, and
thence into aU his thoughts ; the evil spirits entering into those
particulars of his memory and thoughts which are evil, but the
good spirits into those which are good. The spirits are not at
all aware that they are present with the man, but, while they
are so, they imagine that all the particulars which belong to the
man's memory and thoughts are their own : neither do they see
the man, because the objects of our solar world do not fall within
the sphere of their vision.^) The greatest care is exercised by
the Lord to prevent the spirits from, knowing that they are
present with a man ; for if they knew it, they would speak with
him, and then the evil spirits would destroy him ; for evil spirits,
being in conjunction with hell, desire nothing more ardently
than to destroy man, not only as to his soul, that is, as to his
faith and love, but as to his body also. It is otherwise when
they do not speak with the man : they do not then know that
they draw from him the subjects on which they think, and also
those on which they converse with each other ; for they draw
tho subjects on which they converse with each other from the
man, but beUeve all the while that they are their own, and
every one esteems and loves what is his own ; in consequence
(') That angels and spirits are attendan". on every man, and that, by them, man haa
communication with the spiritual world, nn. 697, 2796, 2886, 2887, 4047, 4048, 6846—
6866, 5976—5993. That man without spirits attendant on him cannot live, n. 5993.
That man does not appear to spirits, nor spirits to man, n. 5862. That spirits can see
nothing which is in our solar world, that is present to a man except to him with whom
they speak, n. 1880.
143

293, 294 HEAVEN.

of which the spirits are made to love and esteem the man,
although they are not aware of it. That such a conjunction of
spirits with man really exists, has been made so thoroughly
known to me by the uninterrupted experience of many years,
that there is nothing which I know more certainly.
293. The reason that spirits who communicate with hell are
also adjoined to man, is, because man is born into evils of every
kind, whence his first life is derived entirely from them ; where
fore, unless spirits were adjoined to man of the same quaUty as
himself, he could not live, nay, he could not be withdrawn from
his evils and be reformed. On this account, he is held in his
o-wn life by evil spirits, and withheld from it by good spirits.
Through the agency of the two, also, he is placed in equilib
rium ; and being in equilibrium, he has his liberty, and can be
withdrawn from evils, and inclined to good, and good can also
be implanted in him, which could not possibly be effected were
he not in a state of Uberty ; nor could he be endowed with liberty,
did not spirits from hell act on him on one side, and spirits from
heaven on the other, the man standing in the middle. It has
also been shown me, that man, so far as he partakes of his
hereditary nature, and thus of self, would have no life, if it were
not permitted him to be in evil ; nor yet if he were not in a state
of liberty ; and further, that he cannot be driven to good by
compulsion, and that what is infused by compulsion is not per-
man,ent ; as also, that the good which man receives in a state of
liberty is implanted in his will, and becomes as if it were his
own :(2) and that these are the reasons why man has communi
cation both with heU and with heaven.
294. The nature of the communication of heaven with good
spirits, and of hell with evil spirits ; and thence, the nature of
the conjunction of heaven and hell with man; shall also be de
clared. All the spirits who are stationed in the world of spirits,
have communication either with heaven or with hell, the evil
with hell, and the good with heaven : heaven is divided into
distinct societies ; and so is heU : and every spirit belongs to
one of those societies, and also subsists by the infiux thence
proceeding; whence he acts in unity with that society. It
hence results, that as man is conjoined with spirits, so is he,
likewise, either with heaven or with hell, and, in reality, with
that particular society in one or the other, which is the native
(') That all freedom is connected with love and affection, since what a man loves he
does freely, nn. 2870, 3158, 8987, 8990, 9585—9591. As freedom is an adjunct of love,
that it is an adjunct of man's life, n. 2878. That nothing appears as man's ovfn but
what is from freedom, n. 2880. That man ought to have freedom, to be capable of
being reformed, nu. 1937, 1947, 2876, 2881, 8145, 8146, 8158, 4031, 8700. That, other-
-wise, the love of good and of truth cannot be implanted in man, and be appropriated
apparently as his own, nn. 2877, 2879,, 2880, 2888, 8700. That nothing is coiyoincd to
man which is the result of compulsion, nn. 2875, 8700. That if mau could be reformed
by cjmpulsion, all would be reformed, n. 2881. 'That what is of compulsion in reforme-
tiou is hurtful, n. 4081. What states of compulsion are, n. 8892.
144

HEAVEN. 295, 296
seat of his peculiar affection or of his pecuUar love : for all the
societies of heaven have their distinctions according to the affec
tions of good and of truth ; and all the societies of hell according
to the distinctions of evil and falsity. (See above, nn. 41 — 45,
and 148—151.)
295. The spirits adjoined to a man are of such a quality, as
he is himself as to afl'ection or as to love ; only the good spirits
are adjoined to him by the Lord, but the evil ones are invited
by the man himself. The spirits present with man are, however,
changed, according to the changes of his affections. Spirits of
one class are with him in infancy, of auother in childhood, of
another in youth and manhood, and of another in old age. In
infancy, those spirits are present with man who are distin
guished for innocence, and who, consequently, communicate
with the heaven of innocence, which is the inmost or third
heaven : in childhood, those spirits are present who are charac
terized by the affection of knowing, and who, in consequence,
communicate with the ultimate or first heaven : in youth and
manhood, those are present who eminently cherish the afl'ection
of truth and good, and who thence are grounded in intelligence,
consequently, who communicate with the second or middle
heaven : but in old age, those spirits are present who are
eminently grounded in wisdom and innocence, and who, con
sequently, communicate with the inmost or third heaven. This
adjunction, however, is effected by the Lord, where the parties
are such as are capable of being reformed and regenerated : but
it is difl'erent with those who are not. To these, also, good
spirits are adjoined, that they may be withheld by them from
evil as much as possible: but their immediate conjunction is
with evil spirit^ who communicate with hell, so that the spirits
attached to them are of the same quality as are the men them
selves. If they are lovers of themselves, or lovers of gain, or
lovers of revenge, or lovers of adultery, similar spirits are present
with them, and dweU, as it were, in their evil affections. These
spirits, so far as the man cannot be restrained from evil by the
good spirits, set him on fire, and, so far as their affection reigns
in him, they adhere to him, and never recede. Thus is a wicked
man conjoined with hell, and a good man with heaven.
296. The reason that man is governed by the Lord through
the instrumentality of spirits, is, because he does not stand in
the order of heaven. He is born into evils which are those of
hell, thus into a state which is diametrically opposite to divine
order ; consequently he has to be brought back into order ; and
this can only be effected mediately, through the instrumentality
of spirits. It would be different if man were born into good,
which is according to the order of heaven : he would not then
'oe governed by the Lord through spirits, but by order itself,
consequently, by the common influx. Man is governed by this
10 145

296, 297 HEAVEN.
influx as to those things which proceed from his thought and
will into act, thus as to his speech and actions, for both the one
and the other of these flow according to natural order : with
these, therefore, the spirits that are adjoined to mah have nothing
in common. Animals, likewise, are governed by the common
influx proceeding from the spiritual world ; for animals exist in
the order of their life, which they have not been able to pervert
and destroy, because they have no rational fiaculty.(') (What
is the distinction between men and beasts, may be seen above,
n. 39.)
297. As to what further concerns the conjunction of heaven
with the human race, it is to be observed, that the Lord Himself
enters by influx into every man according to the order of heaven;
both into the inmost elements of his being, and into the last or
ultimate, disposing him for the reception of heaven, and gov
erning his ultimate powers from his inmost, and his inmost, at
the same time, from the ultimate, and thus keeping all things be
longing to him, to the minutest particulars, in connection. This
influx of the Lord is called immediate influx ; but the other,
which is effected through spirits, is called mediate infiux : the
latter subsists through the former. The immediate influx, which
is that of the Lord liimself, proceeds from his Divine Humanity,
and flows into the will of man, and, through the will, into his
understanding ; thus it flows into the good existing in man, and,
through his good, into his truth ; or, what amounts to the same,
into his love, aud, through his love, into his faith : but it never
proceeds in the reverse order ; much less does it flow into faith
that is without love, or into truth without good, or into an un
derstanding that is not derived from the wiU. This Divine
Influx is perpetual, and, by the good, is received in good, but
not by the evil. By these, it is either rejected, or suffocated, or
perverted ; whence their life is an evil one ; which, in a spiritual
sense, is death.(*)
{') That the distinction between men and beasts is, that men are capable of being
elevated by the Lord to Himself, and of thinking about the Divine Being, of loving
Him, thus of being conjoined to the Lord, whence they have eternal life; but it is
otherwise with beasts, nn. 4525, 6823, 9281. That beasts aro in the order of their hfe,
and therefore they are born into things suitable to their nature ; whereas man is not,
who must therefore be introduced by things intellectual into the order of his life, nn.
637, 5850, 6828. That according to the common or general influx, thought, with man,
falls into speech, and will into gestures, nu. 5862, 5990, 6192, 6211. Ofthe common or
general influx ofthe spiritual world into the life of beasts, nn. 1633, 3646.
(*) That there is immediate influx from the Lord, and likewise mediate- through tho
spiritual worid, nn. 6063, 6307, 6472, 9682, 9683. That the immediate influx of the
Lord is into the most particular of all things, nn. 6058, 6474^6478, 8717, 8728. That
the Lord flows into the first elements, and at the same time into the last, in what
manner, nn. 5147, 5150, 6473, 7004, 7007, 7270. That tho influx of tho Lord takes place
into the good appertainin? to man, and by or through good into truth ; and not via
versa, nn. 5482, 5649, 6027, 8685, 8701, 10,158. That the life which flows in from the
lord varies according to the state of man aud according to reception, nn. 2888, 5986,
6472, 7848. That, with the wicked, the good which flows in from tho Lord is turned
into evil, and the truth into what is false, from experience, nn. 3607, 4632. That the
good and tho truth thence derived, which continually flow from the Lord, are so far le-
eeived, as evil and the falsity thence derived do not oppose, nn. 2411, 8142, 3147, 58SS.
146

HEAVEN. 298, 299
298. The spirits who are present with man, both those that are
in conjunction with heaven and those that are in conjunction
with hell, never enter into man with an influx from their own
memory and the thought thence originating, for if they were to
enter with an influx from their own thought, the man would not
know but that their thoughts and reminiscences were his own.
(See above, n. 256.) By their instrumentality, however, there
enters into man, by influx, aff'ection from heaven, which is that
of the love of good and truth, and affection from hell, which is
that of the love of evil and falsity. In proportion, therefore, as
the affection ofthe man agrees with that wliich thus enters him
by influx, it is received by him in his own thought, for the inte
rior thought of man is in complete accord with his affection or
love : but in proportion as it does not agree, it is not received by
him. It hence is evident, since thought is not conveyed into
man by the spirits, but only the aff'ection of good and the affec
tion of evil, that man has the power of choosing, because he has
liberty ; thus, that he has the power of receiving good in his
thought, and of rejecting evil ; for he knows what good and evil
are, respectively, from the Word. What he receives in thought
from affection, is, also, appropriated to him ; but what he does
not so receive, is not. From these observations, the nature of
the infiux into man of good from heaven, and of evil from hell,
may evidently be seen.
299. It has also been granted me to know the origin of the
anxiety, grief of mind, and interior sadness, called melancholy,
with which man is afflicted. There are certain spirits who are
not yet in conjunction with hell, being as yet in their first state,
which will be described hereafter, when the world of spirits is
treated of They love undigested and malignant substances,
such as those of food when it lies corrupting in the stomach.
They consequently are present where such substances are to be
found in man, because these are delightful to them ; and they
there converse with one another from their own evil affection.
The affection contained in their discourse thence enters the man
by influx ; and if it is opposed to the man's affection, he experi
ences melancholy, sadness, and anxiety ; whereas if it agrees
with his affection, he becomes gay and cheerful. Those spirits
appear near the stomach, some to the left, some to the right,
some below, and some above, with dift'erent degrees of proximity
and remoteness ; thus they take various stations, according to
the afl'ections which form their character. That such is the
origin of anxiety of mind, has been granted me to know and be
assured of by much experience : I have seen those spirits, I have
heard them, I have felt the anxieties arising from them, and I
have conversed with them : they were driven away, and my
anxiety ceased ; they returned, and it returned ; and I was sen
sible of its increase and decrease according to their approxima- 147

300—302 HEAVEN.
tion and removal. Hence was made manifest to me the origin
of the persuasion entertained by some, who do not know what
conscience is by reason that they have none, when they attribute
its pangs to a disordered state of the stomach. (^)
300. The conjunction of heaven with man is not like that of
one man with another, but is a conjunction with the interiors
which belong to his mind, thus with his spiritual or internal man.
With his natural or external man, however, there is a conjunc
tion by correspondences : the nature of which will be described
in the next Section, in which the conjunction of heaven with
man by means of the Word will be treated of.
301. That the conjunction of heaven with the human race,
and of the human race with heaven, is of such a nature, that the
one subsists from the other, will also be shown in the next
Section. 302. Eespecting the conjunction of heaven with the human
race, I have conversed with angels : to whom I observed, that
the members of the church say, indeed, that all good is from
God, and that angels are present with man ; but that still, few
beUeve that they are conjoined to man, much less that they re
side in his thought and affection. The angels replied, that they
know that such want of belief, connected, nevertheless, with
such a mode of speaking, prevails in the world, especially (at
which they wondered) within the church, where, notwithstand
ing, the Word exists, which imparts instruction respecting
heaven, and respecting its conjunction with man; but that the
conjunction, nevertheless, is of such a nature, that man cannot
think the least in the world without having spirits adjoined to
him, and that his spiritual life depends upon that fact. They
declared the cause of this ignorance to be, that man fancies he
lives of himself, without connection with the First Esse of life,
and does not know that that connection is maintained through
the heavens ; although, if that connection were dissolved, he
would instantly fall down dead. If man would believe, what
is really the tfuth, that all good is from the Lord and aU evU
from hell, he would not claim merit for the good attached to
him, nor would evil be imputed to him; for then, in all the
good which he thinks and does, he would look to the Lord, and
all the evil which enters by influx would be rejected to hell
(') That those who have no conscience do not know what conscience is, nn. 7490,
9121. That there are some who laugh at conscience when they hear what it is, n.
7217. That some believe that conscience is nothing ; some, that it is something natu-
ril, which is sad aud mournful, arising either from causes in the body, or from causes
i.i the world ; some, that it is something peculiar to the vulgar, and occasioned hy
religion, n. 950. That there is a true conscience, a spurious conscience, and a false
conscience^ n. 1083. That pang of conscience is an anxiety of mind on account of what
is unjust, insincere, and in any respect evil, which man believes to be contrary to God,
and to the good of his neighbor, n. 7217. That they have conscience who are princi
pled in lovo to God and in chanty towards their neighlior, but not they wbo are not
BO principled, nn. 831, 965, 2380, 7490.
148

HEAVEN. 303, 304
from whence it comes. But as man does not believe that there
is any influx from heaven and from hell, and supposes, in con
sequence, that whatever he thinks, and whatever he wills, is in
hiinself, and thence is from himself ; he appropriates to himself
the evil, and defiles the good which enters by infiux with the
notion of merit.

OF THE CONJUNCTION OF HEAVEN WITH. MAN BY MEANS OF
THE WORD.
303. Those who think from interior reason are able to see,
that all things have a connection, by intermediate links, with
the First Cause, and that whatever is not maintained in such
connection, drops out of existence. For they know, when they
refiect, that nothing can subsist from itself, but only from some
thing prior to itself, and consequently, that all things subsist
from a First Cause ; and that the connection of any thing with
something prior to itself, is Uke that of an effect with its efficient
cause ; for when the efficient cause is withdrawn from the effect,
the effect is dissolved, and falls to nothing. Because the learned
have thought in this manner, they have, consequently, seen and
affirmed, that subsistence is perpetual existence ; and thus, that
since all things originally existed from the First Cause, they
perpetually exist, that is, subsist, from the First Cause also.
But what is the nature of the connection of every thing with
that which is prior to it, and thus with the First Cause from
Whom all things existed, cannot be stated in few words, because
it includes much variety and diversity ; further than that, in
general, there is a connection of the natural world with the spir
itual, and that this is the reason that there is a correspondence
between all the objects that exist in the natural world and all
that exist in the spiritual (respecting which correspondence, see
un. 103 — 115) ; and also, that there is a connection, and conse
quently a correspondence, between all things belonging to man
and all things belonging to heaven (respecting which, see also
above, nn. 87 — 102).
304. Man was so created, as to have both connection and
conjunction with the Lord, but, with the angels of heaven, only
consociation. The reason that he has not conjunction with the
angels, but only consociation, is, because man, by creation, is
like an angel as to the interiors, which belong to the mind : for
man has a will similar to that of an angel, and an understanding
sim.ilar to his ; on which account, after death, man, if he has
Uved according to divine order, becomes an angel, and then
enjoys a wisdom similar to that of the angels. When, therefore, 149

804, 305 HEAVEN.
mention is made of the conjunction of man with heaven, what
is meant is, his conjunction with the Lord and consociation
with angels ; for heaven is not heaven by virtue of any thing
proper to the angels, but by vfrtue of the Divine Sphere of the
Lord which constitutes it. (That the Divine Sphere of the Lord
constitutes heaven, may be seen above, nn. 7 — 22.) Man, how
ever, has this besides, which the angels have not, — that he not
only exists in the spiritual world as to his interiors, but that he
also exists at the same time in the natural world as to his exte
riors. His exteriors, which exist in the natural world, are all
things belonging to his natural or external memory, and which
thence become the subjects of his thought and imagination; in
general, his knowledges and sciences, with their delights and
pleasures, so far as they savor of the world ; together with many
pleasures that belong to the sensual organs and faculties of the
body ; with which are to be reckoned, also, the senses, speech,
and actions, themselves. AU these, likewise, are the ultimate
things, in which the Lord's divine influx terminates ; for this
never stops in the middle, but always goes on to its ultimates.
From these facts it may evidently appear, that in man is placed
the ultimate of Divine order, and that, being its ultimate, he is
its basis and foundation. Since the Lord's Divine Influx does
not stop in the middle, but always goes on to its ultimates, as
just observed — and since the middle region through which it
passes is the angelic heaven, and the ultimate has place in man ;
and since nothing unconnected can exist — ^it follows, that the
connection and conjunction of heaven with the human race are
of such a nature, that the one subsists from the other, and that
it would fare with the human race without heaven, as with a
chain on the removal of the staple from which it hangs ; and
with heaven without the human race, as wifh a house without a
foundation.(') 306. But since man has broken this connection with heaven,
by turning his interiors away from heaven towards the world
and himself, through the love of self and the world, and thus
has so withdrawn himself as no longer to serve as a base and
foundation for heaven, a medium has been provided by the Lord
(') That nothing exists from itself, but from what is prior to itself, thus all thinga
from the First Cause ; aud that they also subsist from Him who gave them existence;
and that to subsist is perpetually to e.xist, nn. 2886, 2888, 8627, 8628, 8648, 4528, 4524,
6040, 6056. That divine order does not stop in the middle, but terminates in the ulti
mate, and the ultimate is man ; thus that divine order terminates with man, nn. 634,
(2858,) 8632, 5897, (6239,) 6451, 6405, 9216, (9217,) 9824, 9828, 9886, 9905, 10,044, 10,329,
10,835, 10,548. That interior things flow by successive order into external things,
even to the extreme or ultimate, and that there, also, they exist and subsist, nn. 684,
6239, 6465, 9216, (9217.) That interior things exist and siibsist in what is ultimate in
Bimultaneous order, concerning which, nn. 5897, 6451, 8603, 10,099. That hence, all
interior things are held together in connection from the First Cause by the last effem,
n. 9828. That hence the First and the Last signify all things generally and partioa-
larly, thus, the wbola, nu. 10,044, 10,329, 10,335. And tbat hence in nltimatos theM
is strength and power, n. 9836.
160

HEAVEN. 305, 306
to fill the place of such base and foundation, and to maintain,
at the same time, the conjunction of heaven with man. This
medium is the "Word. (Mow the Word serves as such a me
dium, is largely shown in the Arcana Coslestia. The passages
may be seen collected together in the little work On the White
Horse mentioned in the Revelation, and also in the Appendix
to the work On the New Jerusalem, and its Hea/venly Doctrine ;
whence some references are adduced in the Notes below.) (^
306. I have been instructed from heaven, that the most an
cient natives of this globe enjoyed immediate revelation, be
cause their interiors were turned towards heaven; and that
there then existed, in consequence, a conjunction of the Lord
with the human race. But that, after those times, such imme
diate revelation ceased, and there was ^iven, instead of it, a
mediate revelation by correspondences. For the divine worship
of the people who then existed, consisted entirely of correspond
ent rites ; whence the churches of those times are styled repre
sentative churches. For it was then known what correspond
ence and representation are, and that all the objects that exist
on earth correspond to the spiritual existences belonging to
heaven and the church ; or, what amounts to the same, that
they represent them ; in consequence of which, the natural
performances which composed their extemal worship served
them as means for thinking spiritually, and thus in concert with
the angels. After the science of correspondences and represen
tations was obliterated, the Word was written, in which aU the
words, and the meanings of the words combined in sentences,
are correspondences, and consequently contain a spiritual or
internal sense, of which the angels have a perception. In con
sequence of this, when a man reads the Word, and understands
it according to its literal or external sense, the angels under
stand it according to its spiritual or internal sense; for the

(') That the Word in its literal sense is natural, n. 8788. By reason that what is
natural is the ultimate, in which spiritual and celestial things, which are things inte
rior, close, and on which they stand, as a house upon its foundation, nn. 9480, 9488,
9824, 10,044, 10,486. That the Word, in order to be of such a quality, is written by
pure correspondences, nn. 1403, 1408, 1409, 1540, (1615,) 1659, 1709, 1788, 8615, 10,687.
That the Word, being of such a qualitj; in the sense of the letter, contains a spintual
and celestial sense, n. 9407. And that it is accommodated both to men and angels at
the same time, nn. 1767—1772, 1887, 2143, 2157, 2275, 288S, 2395, 2540, 2541, 2547,
2558, 7381, 8862, 10,322. And that it is tbe medium for uniting heaven and earth, nn.
2310, 2495, 9212, 9216, 9357, 9896, 10,375. That the conjunction ofthe Lord with man
is effected by the Word, through the medium of the internal sense, n. 10,375. That
by all things contained in the Word, to every particular, conjunction is effected; and'
that hence the Word is wonderful above all other writings, nn. 10,632, 10,683, 10,684.-
T,hat the Lord, since the Word has been written, speaks bv it witb men, n. 10,290.
I'hat the church, where the Word is, by which the Lord is Known, is, iu respect to
those who are out of the church, where the Word is not, and the Lord is not known,
as tbe heart and lungs in man in respect to the other parts of thfe body, which live
irom them as from the fountains of their life, nn. 637, 931, 2054, 2853. That tbe uni
versal church on earth is, before the Lord, as one man, nn. 7896, 9276. Hence, unlesa
there -nas a church where the Word is, and by it the Lord is known, in this earth, the
hnraan race would here perish, nn. 468, 637, 981, 4545, 10,452. 151

306, 307 HEAVEN.
thoughts of angels are altogether spiritual, wheieas those jf
men are natural ; and though these two kinds of thoughts ap
pear different, they nevertheless form a one, because they corre
spond to each other. Thus it is, that, after man removed him
self from heaven, and broke the band which connected him
therewith, a medium for the conjunction of heaven with man
was provided by the Lord through the Word.
307. How conjunction between heaven and man is effected
by means of the Word, I will illustrate by citing a few passages.
In the Eevelation, the New Jerusalem is described in these
words : "/ saw a new hea/ven and a new earth : for the jvnt
heaven and thefi/rst ea/rth were passed away, — And I, John, saw
the holy city, new Jerusalem, coming down from God out of
heaven, — And the city lieth four-square, and the length is as
large as the breadth. And he measured the city with a reed,
twelve thousand furlongs. Tlie length and the breadth and the
height of it are equal. And he measu/red the wall thereof, a
hundred and forty and four cubits, according to the measure of
a man, that is, of the angel. And the building of tlie wall of
it was of jasper: and the city was pure gold, like unto clea/r
glass. And the foundations of the wall of the city were gar
nished with all manner of precious stones,-^-And the twelve
gates were twelve pearls : — and the street of the city was pwe,
gold, as it were transparent glass?'' — (Eev. xxi. 1, 2, 16 — 19, 21.)
When a man reads these words, he only understands them in
their literal sense ; according to which the visible heaven and
earth are to perish, a new heaven is to appear, and the holy city
Jerusalem is to descend, and take its station upon a new earth ;
all the dimensions of which city will be such as are mentioned
in the above description. But the angels present with the man
understand the whole quite differently, apprehending spiritually
what the man apprehends naturally. They, by a new heaven
and new earth, understand a new church. By the city Jerusa
lem descending from God out of heaven, they understand the
heavenly doctrine of that church, revealed by the Lord. By its
length, breadth, and height, which are equal, each being twelve
thousand furlongs, they understand all the goods and truths of
that doctrine collectively. By its wall, they understand the
truths which protect it. By the measure of the wall, a hundred
and forty-four cubits, which is the measure of a man, that is, of
the angel, they understand all those protecting truths considered
coUectively, and their quality. By the twelve gates, which
were twelve pearls, they understand the truths which introduce;
pearls, also, signify such truths. By the foundations of the wall,
¦which were composed of precious stones, they understand the
knowledges upon which that doctrine is founded. By the gold
like unto clear glass, of which both the city and its street were
formed, they understand the good of love, which imparts clear-
152

HEAVEN. 307, 308
ness to doctrine and its truths. It is thus that the angels ap
prehend all these statements, quite differently, as is evident,
from man ; and it is thus that the natural ideas of man pass
into spiritual ideas when they reach the angels. This is effected,
without the angels knowing any thing about the literal sense of
the Word, or about the new heaven and the new earth, the new
city of Jerusalem, its wall, the foundation of the wall, and its
dimensions : and yet the thoughts of the angels form a one with
the thoughts of man, because they correspond to them. They
form a one, much like the words of a speaker and the sense of
them as understood by the hearer, who does not attend to the
words, but only to their meaning. From this example it may
be seen, how a conjunction is effected between heaven and man
by means of the Word.
Let us take another example : "In that day there shall be a
highway out of Egypt to Assyria ; and the Assyrians shall
come into Egypt, and the Egyptians into Assyria ; and the
Egyptians shall serve with the Assyrians. In that day shall
Israel he the third with Egypt and with Assyria, even a blessing
in the midst of the land : whom Jeliovah of hosts shall bless,
saying. Blessed be Egypt my people, and Assyria, the work of
nvy hand, and Israel mine inheritance." — (Isa. xix. 23, 24, 25.)
In what manner man thinks, and in what manner the angels,
when these words are read, will be evident from the literal sense
of the Word, and from its internal sense. From the Uteral
sense, man thinks that the Egyptians and the Assyrians are to
be converted to God, and accepted by Him, and to form one
body with the Israelitish nation : but the angels think, accord
ing to the internal sense, of the man of the spiritual church, who
in that sense is here described, and whose spiritual mind is Is
rael, whose natural mind is Egypt, and whose rational mind,
which is the intermediate, is Assyria.(^) Both these senses,
nevertheless, compose a one, because they correspond to each
other ; whence, when the angels think spiritually, as just stated,
and man thinks naturally, also as just stated, there is a conjunc
tion between them, almost like that of the soul and the body.
The internal sense of the Word is, likewise, its soul, and the
literal sense its body. Such is the nature of the Word through
out ; whence it may be evident, that it is a medium of conjunc
tion between heaven and man, and that its literal sense serves
as a base and foundation.
308. A conjunction is also effected, by means of the Word,
between heaven and the people who are beyond the limits of
(•) That Egypt and Egyptians in the Word, signify the natural principle, and tho
scientific thence derived, nn. 4967, 5079, 5080 5095, 5160, 5799, 6015, 6147, 6252, 7856,
7648, 9391, 9340. That Assyria signifies the rational principle, nn. 119, 1186. That
Israel signifies the spiritual principle, nn. 6414, 6801, 6803, 5806, 5812, 5817, 5819, 5826,
5883, 5879, 5951, 6426, 6687, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7228, 7857, 8234,
'8805, 9840. 153

808, 309 HEAVEN.
the church, inhabiting countries where the Word is not known.
For the Lord's church is universal, existing with all who ac
knowledge a Divine Being and live in charity ; all of whom,
likewise, are instructed by angels after their decease, and then
receive divine truths.(*) (Eespecting which subject, see the Sec>
tion below, which treats of the Gentiles.) The church universal
on earth, is, in the sight of the Lord, as one man, just as heaven
is (of which, see above, nn. 59 — 72) : but the church in which the
Word is read, and the Lord, in consequence, is known, is like
the heart and lungs in that man. That all the viscera and mem
bers of the whole body draw their life, by various derivations,
from the heart and lungs, is well known ; so, also, do those per
tions of the human race, which live without the church that is
in possession of the Word, and which constitute the membere
of that man. The conjunction effected by means of the Word
between heaven and those who live in remote countries, may
also be compared to light, which is propagated from its centre
in every direction around. In the Word is Divine Light, in
which the Lord, with heaven, is present ; and in consequence
of His being thus present, even those at a distance are in the
enjoyment of light. It would be very different if no Word ex
isted. (These truths may receive further elucidation from what
was stated above respecting the form of heaven, according to
which the consociations and communications of the inhabitants
are arranged, nn. 200 — 212.) This, however, is an arcanum
which is capable of being comprehended by those who are in
the enjoyment of spiritual Ught, but not by those who are only
in natural light: for by those who are in the enjoyment of spir
itual light, innumerable things are seen clearly, which, by those
who are only in natural light, are not seen at aU, or, if seen,
only appear as one obscure object.
309. Had not a Word of such a natm-e been given on this
earth, its natives would have been separated from heaven, and
had they been separated from heaven, they would no longer
have been rational beings ; for the rational faculty of man de
rives its existence from the influx of the light of heaven. The
natives of this earth, also, are of such a character, that they are
incapable of receiving immediate revelation, and being in that
way instructed respecting divine truths, Uke the inhabitants of
other earths, of whom I have treated in a work expressly on
that subject; for the natives of this earth are more immersed
than those of others in worldly things, and consequently in their
\*) That the church specifically exists where the Word is, by which tne Lord is
known ; thus, where divine truths from heaven are revealed, nn. 3857, 10,761 . That
the church ofthe Lord exists with all in the universal terrestrial globe, who live in good
according to the principles of their religion, nn. 8268, 6637, 10,765. That all in every
country, who live in good according to the principles of their religion, aud acknowleaW
a Divine Being, are accepted of the Lord, nn. 2589—2604, 2861, 2868, 8263, 4190, 4197,
6700, 9256. And, besides, all infants wheresoever they are born, nn. 2289-2309, 4781
154

HEAVEN., 309, 310
external faculties ; whereas it is the internal faculties which re
ceive revelation ; were it received by the external oi es, truth
would not be understood. That such is the charactt^r of the
natives of this earth, is manifestly evident from those svho live
v/ithin the limits of the church, who, though the) possess
knowledge from the Word respecting heaven, hell, and the Ufe
after death, yet in heart deny their existence ; and amongst
whom are some who have sought to obtain the reputation of
superior learning, and of whom it might therefore be supposed,
that they possessed superior wisdom.
310. I have sometimes conversed respecting the Word with
angels ; when I observed, that it is despised by some on account
of the simplicity of its style ; and that nothing whatever is
known respecting its internal sense, on which account it is not
believed to contain such exalted wisdom concealed in its bosom.
The angels replied, that although the style of the Word appears
simple in the literal sense, it nevertheless is of such a nature,
that nothing whatever can be compared with it for excellence,
because that divine wisdom is concealed in it, not only in the
meaning of every sentence, but in every word ; and that that
wisdom, in heaven, shines or gives light. They meant to say
that it is the Ught of heaven, because it is Divine Truth ; for
Divine Truth, in heaven, gives light. (See above, n. 132.) They
said, also, that without a Word of such a nature, no degree ol
the light of heaven would exist among the natives of our earth,
nor could there be any conjunction between them and heaven ;
for it is in proportion as the light of heaven is present with
man that such conjunction exists, and also, that revelation of
Divine Truth is made to him by means of the Word. The rea
son that man is not aware that that conjunction is effected
through the Word's having a spiritual sense corresponding to
its natural sense, is, because the natives of this earth have no
knowledge respecting the spiritual thought and speech of the
angels, and, are not aware that it differs from the natural thought
and speech of men ; and without knowing this, it is impossible
to have any knowledge at all respecting what the internal sense
of the Word is, nor, consequently, that such a conjunction is
capable of being efi'ected by means of that sense. The angels
observed, further, that if man were aware of the existence of
such a sense, and, when reading the Word, were to admit some
knowledge of it to influence his thoughts, he would enter into
interior wisdom, and into a still closer conjunction with heaven;
because, by means of that sense, he would enter int ¦> ideas sim
ilar to those of the angels. 155

31 1 HEAVEN.

THAT ALL THI INHABITANTS OF HEAVEN AND OF HELL iBB
] ERIVED FEOM THE HUMAN RACE.
311. It is uLterly unknown in the Christian world, that all
the inhabitants of heaven and of hell are derived from the hu
man race ; for it is imagined, that the angels were created such
from the beginning, and that this was the origin of heaven;
and that the devil, or Satan, was an angel of Ught, but that,
becoming a rebel, he was cast down with his crew ; and that
this was the origin of hell. The angels are exceedingly aston
ished that such a belief should exist in the Christian world;
and still more, that nothing should be known respecting heaven,
although the existence of heaven is a primary article in the doc
trines of the church. As, howevei;, such ignorance prevails, the
angels rejoice in heart that it has pleased the Lord now to re
veal to mankind many particulars respecting heaven and' also
respecting hell, and by such means, as far as possible, to dispel
the darkness, which is eontinuaUy increasing, by reason that
the church has come to its 'end. They therefore desire me to
state from their lips, that there does not exist, in the universal
heaven, a single angel who was created such from the first, nor
any devil in hell vmo was created an angel of light and after
wards cast down thither ; but that all the inhabitants, both of
heaven and of hell, are derived from the human race ; the in
habitants of heaven consisting of those, who, when in the world,
had lived in heavenly love and faith, and the inhabitants of hell
of those who had lived in infernal love and faith : and further,
that all hell, taken collectively, is what is called the devil and
Satan, the hell which is at the back,* and is inhabited by those
who are caUed evil genu, being termed the devil, and the hell
which is in front,* and is inhabited by those who are caUed evil
spirits, being termed Satan.(') The nature, respectively, of
both these hells, wiU be described in the following pages. The
angels said, further, that the Christian world has formed such a
belief respecting the inhabitants of heaven and hell, from cer
tain passages of the Word only understood according to the lit
eral sense, and not iUustrated and explained by genuine doc
trine drawn from the Word ; although the literal sense of the
Word, when not viewed by the light of genuine doctrine, draws
O That the hells, taken together, or the infernals, taken together, are called the
devil and Satan, n. 694. That those who have been devils in the world, become deviu
after death, a. 968.
* Here the Author is to be understood as speaking of the situation of things and
places as they appear to the spectator iu the spiritual world, and which always have
the same aspect with respect to his body, as to right and left, behind and before, above
and beneathj &o., wheresoever he is, or which wav soever he turns soe before, ner
128, 124.— .K
156

HEAVEN. 311, 312

the mind aside into various opinions, which circumstance gives
birth to ignorance, heresies, and errors. (")
312. Another reason for the existence of this belief among the
members of the church may also be mentioned ; which is this :
that they believe that no man will be admitted into either heav
en or hell tUl the time of the last judgment ; respecting which
they have imbibed the opinion, that all visible objects will then
perish, and be replaced by new ones ; and that the soul will then
return into its body, by virtue of which reunion, man will then
live again as a man. This belief implies the other respecting
angels created such from the beginning : for it cannot be believed
that tlie inhabitants of heaven and of hell are all derived from
the human race, while it is imagined that no man will be ad
mitted into either till the end of the world. But that men might
be convinced that such is not the fact, it has been granted me to
enjoy the society of angels, and also to converse with the inhab
itants of hell. This privUege I have now enjoyed for many years,
sometimes from morning to evening without cessation; and 1
have thus received information respecting both heaven and heU.
This also has been granted me, in order that the members of the
church might no longer adhere to their erroneous belief respect
ing the resurrection at the period of the last judgment, and the
state of the soul in the mean time ; as also, respecting angels and
the devil. This faith, being a belief of what is false, involves the
mind in darkness, and, with persons who think on those subjects
from self-intelligence, occasions doubt, and, finally, denial. For
they say in tlieir heart, how can the visible heavens, with such
myriads of stars, and the sun and moon, be destroyed and dissi
pated? And how can the stars, which are larger than the earth,
then fall from heaven upon it ? And how can our bbdies, though
eaten by worms, consumed by putrefaction, and dispersed to all
the winds, be gathered together again, to be reunited with their
souls ? Where is the soul in the mean time ? and what sort of
thing can it be, when without the senses which it had in the
body ? With many similar questions, the points referred to in
which, being incomprehensible, cannot be objects of belief, and,
with many, destroy aU belief in the life of the soul after death,
and respecting heaven and hell, and, together with these, respect
ing the other points which belong to the faith of the church. That
they have had this destructive effect, is evident from those who
(') That the doctrine of the church must bo derived from the Word, nn. 8464, 5402,
6482, 10,763, 10,764. That the Word without doctrine is not understood, nn. 9026, 9409,
9424, 9480, 10,324, 10,431, 10,582. That true doctrine is a lamp to those who read the
Word, n. 10,400. That genuine doctrine must be had from those who are in illustration
from the Lord, nn. 2510, 2516, 2519, 9424, 10,105. That those who abide in the sense
of the letter, without doctrine, never attain any understanding respecting divine truths,
nn. 9409, 9410, 10,582. Aud that they are led away into many errors, n. 10,431. Vi^hat
is tho difference between those who teach and learn from the doctrine of the <\hurch
derived from the "Word, and those wko teach and learn from the literal sense alou'i,
n. 902;.
167

312 HEAVEN.
say, Wh i has ever come to us from heaven, and assured us of its
existence ? What is hell ? is there such a place ? What can it
be, for a man to be tormented in fire forever ? "What is the day
of judgment? has it not been expected forages past, and has not
arrived yet ? With similar observations, implying denial of the
whole. Lest, therefore, those who think in this manner, as is
customary with many who possess much worldly wisdom, and
on that ground are accounted men of erudition and learnuig,
should any longer disturb and seduce the simple in faith and
heart, and induce infernal darkness with respect to God, heaven,
eternal life, and other subjects which depend on these, my inte
riors, which are of the spirit, have been opened by the Lord, and
it has thus been given me to converse with aU that ever I knew
while they lived in the body, after their decease. With some of
these I conversed for several days, with others for months, and
with others for a year. I have also conversed with such multi.-
tudes of other deceased persons, that I should underrate their
number were I to reckon them at a hundred thousand ; of whom
many were in the heavens, and many in. the hells. I have con
versed, too, with some, two days after their decease ; whom I
told, that their friends were now preparing for their funeral, and
for the burial of their remains. They replied, that their friends
did well to put out of the way what had served them for a body
and its functions in the world ; and they wished me to say, that
they were not dead, but alive, being now as really men as before,
having only migrated from one world into another ; and that they
were not conscious of having lost any thing, because they were
living in a body, possessing the faculties of sense, the same as
before, and were also in the enjoyment of understanding and
will, as before ; and that they had thoughts and affections,
sensations and desires, similar to what they had in the world.
Many of the newly deceased, when they see that they are Uving
as men, as before, and are in a similar state (for the first state
of every one's life after death is such as he was in while in the
world ; but this is gradually changed with him, either into
heaven or into hell), are affected with new joy at finding them
selves alive, and declare that they could not have believed it :
but they wonder exceedingly that they should have been in such
ignorance and blindness respecting the state of their life after
death ; and still more, that the same should possess the mem
bers of the church, who, above aU others in the whole terrestrial
globe, might be in the possession of light on those subjects.(')
(') That in Christendom, at this day, few believe that man rises again immediately
after death. Preface to chap. xvi. Gen., and nn. 4622, 10,758 ; but that he shall rise a^
at the day of the last judgment, when the visible world will perish, n. 10,595, The
reason why it is so believed, nn. 10,695, 10,758, That, nevertheless, man rises again
immediately after death, and that then he is a man in every respect, nn. 4527, 5006,
6078, 8989, 8991, 10,594, 10,"58. That the soul which Uves after death is the spint of
man, which, in man, while in the world, ia the man himself, and which, in the other
158

HEAVEN. 313, 314
They then first discovered the cause of such blindness and igno
rance; which is, that external things, which are such as relate
to the world and the body, have possessed and filled men's minds
to such a degree, that they cannot be elevated into the light of
heaven, and view the things, belonging to the church farther than
as matters of doctrine ; for when corporeal and worldly things
are so loved as they are at the present day, mere darkness flows
from them into the mind, as soon as any one advances a step
beyond what he has learned from doctrine.
313. Great numbers of the learned men who come from the
Christian world, when they see theaiselves, after their decease,
Eossessed of a body, clothed with garments, and dwelling in
ouses, as when they were in the world, are seized with amaze
ment ; and when they recall to mind what they had thought
respecting the life after death, respecting the soul, respecting
spirits, and respecting heaven and hell, they feel ashamed, and
confess that they had thought foolishly, and that the thoughts of
those who held their faith in simplicity were much wiser than
theirs. The state of the learned who had confirmed themselves
in such notions, and who had ascribed every thing to nature,
was investigated ; and it was ascertained, that their interiors
were completely closed, and only their exteriors open, so that
they had not looked to heaven, but to the world, and thus, also,
to hell. For so far as a person's interiors are open, he looks to
heaven ; but so far as they are closed, and only his exteriors are
open, he looks to hell ; for man's interiors are formed for the re
ception of all things belonging to heaven, and his exteriors for
the reception of all things belonging to the world ; and those
who receive the world, and not heaven at the same time, receive
hell.(*) 314. That the inhabitants of heaven are derived from the hu
man race, may also be, evident from the fact, that the minds of
angels and those of men are similar to each other. Both enjoy
the faculty of understanding, perceiving, and willing : both are
formed for the reception of heaven. For the human mind is ca
pable of wisdom equally with the angelic mind ; but the reason
that it does not enjoy wisdom in an equal degree in the world,
is, because man is then invested with a terrestrial body, in which
his spiritual mind thinks in a natural manner: whereas, when it
is released from its connection with that body, it no longer thinks
in a natural but in a spiritual manner ; and when it thinks spir-
lifc, is in a perfect human form, nn. 822, 1880, 1881, 8633, 4622, 4735, 5883, 6054, 6605,
6626, 7021, 10,594; from experience, nn. 4527, 5006, 8939 ; from the Word, u. 10,517.
What is meant by the dead seen in the holy city. Matt, xxvii. 58, n. 9229. In what
manner man is raisrsd from the dead, from experience, nn. 168 — 189. Concerning his
state after resurrection, nn. 817, 818, 319, 2119, 5079, 10,596. False opinions concerning
the soul and its resurrection, nn. 444, 445, 4527, 4622, 4658.
(') That in man the spiritual and the natural world are conjoined, n. 6057. That the
internal of mau is formed after the image of heaven, but the extdrnal after theimage
ofthe world, nn. 3628, 4528, 4524, 6057, 6814, 9706, 10,156, 10,472.
169

315—317 HEAVEN.
itually, it embraces things incomprehensible and ineffable to the
natural man, and thus enjoys the same wisdom as an angel.
From these observations it may be seen, that the internal of
man, which is called his spirit, is, in its essence, an angel^)
(see above, n. 5,7) ; and, when released from the terrestrial body,
is in the human form, equally with an angel. (That an angel is
in a perfect human form, may be seen above nn. 73 — 77). But
when a man's internal is hot open above, but only below, it is
still, after its separation from the body, in a human form, but in
such as is direful and diabolical ; for it is unable to look upwards
to heaven, but only downwards to hell.
315. He who is instructed in the nature of Divine Order, may
also understand, that man was created to become an angel : for
in him is placed the ultimate of order (see above, n. 304), in
which may be formed a subject of heavenly and angelic wisdom,
that may afterwards be renewed and multiplied. Divine Order
never stops mid-way, and there forms a being without its ulti
mate ; for it is not, there, in its fulness and perfection : but it
goes on to the ultimate, and when it has arrived there, it com
mences the work of formation. It also, by means there brought
together, renews itself, and goes on to further productions ; which
it accomplishes by the way of procreation. In the ultimate, con
sequently, is the seminary of heaven.
316. The reason that the Lord rose again, not only as to His
spirit, but also as to His body, was, because, while He was in
the world. He glorified the whole of His Humanity, — ^that, is,
made it Divine. For His soul, which He had from the Father,
was the Essential Divinity ; and His body was made the likeness
of His soul, that is, of the Father ; consequently. Divine, also.
Hence it was, that He, differently from any man, rose again as
to both.C) This, also. He made manifest to the disciples, who
imagined, when they beheld Him, that they saw a spirit, by
saying, "Behold my hands a/nd my feet, that it is 1 myself :
handle Me. and see : for a spirit hath not flesh and bones, as ye
see Me nave''' (Luke xxiv. 37, 39) : by which he indicated, that
he was not only a Man as to His spirit, but as to His body also.
317. In order that it might be known that man lives after
death, and goes either to heaven or to hell according to his life
in the world, many things have been discovered to me respect
ing the state of man after death. These will be delivered, in
order, in the following pages, when we treat of the World of
Spirits. (•) That there are as many degrees of life in man, as there are heavens, and that they
aro opened in mau after death according to bis life, nn. 3747, 9594. That heaven is in
man, n. 3884. That men who live a life of love and charity have in them angelio
wisdom, which at the time, is hidden, but that they come into it after death, n, 2494,
That il man who receives the good of love and of faith from tho Lord, is called, iu the
Word, an angel, n. 10,528.
(•) That man rises again only as to his spirit, nn, 10,698, 10,694. That tho Lord aloiu
rose again as to the body also, nn. 1729, 2088, 5078, 10,825.
160

HEAVEN. 318, 319

OF THE STATE, IN HEAVEN, OF THE GENTILES, OR NATIVES OF
COUNTRIES NOT WITHIN THE LIMITS OF THE CHURCH.
318. It is a common opinion, that persons who are born out of
the limits of the church, and who are called Gentiles or Heathens,
cannot be saved, because they do not possess the Word, and thus
are ignorant of the Lord; and it is certain that, without the
Lord, there can be no salvation. Nevertheless, that salvation is
open to these also, is a truth which might be inferred froin these
considerations alone : That the Lord's irtercy is universal, or ex
tends to every individual ; that they are born men, as really as
those who are born within the church, who are but few in com
parison; and that their being ignorant of the Lord is by no fault
of their own. Every person who thinks from a rational faculty
in any degree enlightened, may see clearly, that no man can be
born designedly for hell ; since the Lord is Love itself, and His
Love consists in desiring the salvation of all. On this account
He provides, that all should be attached to some religion, and
should possess, by means of it, the acknowledgment of a Divine
Being, and interior life ; since to Uve according to a reUgious
belief is to live interiorly ; for a man then has respect to a Divine
Being, and so far as he does this, he does not look to the world,
but removes himself from the world, consequently, from the life
of the world, which is exterior life.(')
319. That Gentiles are saved as well as Christians, may be
known to those whp are aware what it is that constitutes heaven
with man ; for heaven is in man, and those who have heaven in
themselves, go to heaven after death. It is heaven in man to
acknowledge a Divine Being, and to be led by Him. The first
and chief essential of all religion consists in acknowledging a
Divine Being: and a religion which does not include this ac
knowledgment, is no religion at all. The precepts, also, of every
religion have respect to worship, or teach how the Divine Being
is to be worshipped, in order to render man acceptable to Him :
and when this is implanted in a man's mind, or in proportion as
it is an object of his will or of his love, he is led by the Lord.
It is known that the GentUes live a moral life as well as Chris-
(') That the Gentiles are saved, equally with Christians, nn. 932, 1032, 1059, 2284,
8589, 2590, 3778, 4190, 4197. Of the lot oi' the Gentiles and people who are out of tha
limits of the church in the other life, nn. 2589 — 2604. That the church is specifically
whore the Word exists, by which the Lord is known, nn. 8857, 10,761. Nevertheless,
that those who are born where the Word exists, and where, by means of it, the Lord
is known," are not on that account of the church, but those who live a life of charity
and of faith, nn. 6637, 10,148, 10,153, 10,578, 10,645, 10,829. That the church of tho
Lord exists with all in the universe who live in good according to their religious prin
ciples, and acknowledge the Divine Being ; and that they are accepted of the Lord,
and go to heaven, nn. 2589—2604, 2861, 28t3, 3268, 4190, 4197, 6700, 9256.
11 161

319, 320 HEAVEN
tians, and many of them better. Men live a moral life, either
from regard to the Divine Being, or from regard to the opinion
of the people in the world ; and when a moral life is practised
out of regard to the Divine Being, it is a spiritual life. Both
appear alike in their outward form, but in their inward they are
completely different : the one saves a man, but the other does
not ; for he that lives a moral life out of regard to the Divine
Being, is led by Him ; but he who does so from regard to the
opinion of people in the world, is led by himself
But this shall be illustrated by an example. A person who
abstains from doing injury to his neighbor, because, to do so,
wouldwbe contrary to religion, consequently, contrary to the will
of the Divine Being, practises such abstinence from a spiritual
ground : whereas a person who merely abstains from doing in
jury to another out of fear of the law, of the loss of reputation,
honor, or gain, thus out of regard to self and the world, only
practises such abstinence from a natural ground, and is led by
himself. The life of this person is natural in its quality ; but
that of the former is spiritual. The man whose moral life is ol
a spiritual quality, has in himself heaven : but the man whose
moral life is only of a natural quality, has not. The reason is,
because heaven enters by influx from above, and opens man's
interiors, and then, through his interiors, flows into his exteriors ;
whereas the world enters by influx from below, and opens man's
exteriors, but not his interiors : for there cannot be any influx
from the natural world into the spiritual, but only from the
spiritual world into the natural ; and consequently, if, when the
world flows into the exteriors, heaven is not received at the same
time, the interiors are closed. From these observations maybe
seen, who the persons are that receive heaven in themselves, and
who they are that do not. Heaven, however, in one person, is
not the same in quality as it is in another. It differs in every one
according to his affection of good, and of truth thence derived.
All who cherish the affection of good out of regard to the Divine
Being, loVe Divine Truth ; for good and truth mutually love each
other, and desire to be in conj unction :(*) on which account the
Gentiles, although they are not possessed of genuine truths while
in the world, receive them in the other life, by virtue of the love
in which they are grounded.
320. There was a certain spirit from among the GentUes, who,
when in the world, had lived in the good of diarity according to
his religious persuasion, who happened to hear some Christian
spirits disputing about points of belief: for spirits reason with
one another much more fully and acutely than men do, especially
C) That between good and truth there is the resemblance of marriage, nn. 1904, 2173,
2508. That in good and truth there is a perpetual tendency to conjunction, and that
good desires truth, and to be oorjoined with it, nn. 9206, 9207, 9495. In what manuci
tlie conjunction of good and truth is effected, and in whom, nn. 3834, 3848, 4096, 4097
4301, 4845, 4358, 4864, 4368, 5365, 7623—7627, 9258.
162

HEAVEN. 321, 322
on subjects relating to good and truth. He much wondered at
their contending so about them, observing, that he did not like
to hear such disputes, for they were reasoning from appearances
and fallacies. He instructed them by saying. If I am a good
man, I am able to determine what sentiments are true from good
itself : and such truths as I am not acquainted with, I have a
capacity for receiving.
321. I have been instructed, by many examples, that the Gen
tiles who have passed a moral life, have lived in obedience and
subordination, and in mutual charity according to their religious
persuasion, and who thence have acquired some degree of con
science, are accepted in the other life, and are there instructed
by the angels, with sedulous care, in the goods and truths of
faith : and that, while under instruction, they behave themselves
modestly, intelligently, and wisely, and easily receive truths, and
have them incorporated in their minds : for they have not formed
for themselves any principles of falsity opposed to the truths of
faith, which would need to be first removed ; much less, any
scandalous notions aga,inst the Lord, as many Christians have,
who cherish no other idea of Him than that of a common man.
Not so the Gentiles ; for when they hear that God was made
man, and thus was manifested in the world, they immediately
acknowledge it, and adore the Lord, observing, that God as
suredly had manifested Himself, because He is the God of
heaven and earth, and the human race is His work.(^) It is,
indeed, a divine truth, that without the Lord there can be no
salvation : but the way in which that truth is to be understood,
is this : that there can be no salvation except from the Lord.
There are, in the universe, numerous earths, and all full of in
habitants : scarcely any of them know that the Lord assumed
Humanity in our planet ; but nevertheless, as they adore the
Divine Being under a Human Form, they are accepted and led
by the Lord. (On which subject, see the little work. On the
Ea/i'ths in the Universe.)
322. Among Gentiles, as among Christians, there are both
wise and simple ; and that I might be made acquainted with
the character of both, it was granted me to converse with both,
sometimes for hours and days together. There are, however,
no such wise men at the present day as existed in ancient times,
(') The difference between the good in which the Gentiles are principled, and that
in which Christians are principled, nn, 4189, 4197. Of the truths appertaining to the
Pontiles, nn. 3268, 3778, 4190. That tlie interiors cannot be so closed with the Gentiles,
¦8 with Christians, n. 9256. That neither can so thick a cloud exist with the Gentiles,
who live acceding to their religious principles in mutual charity, as with the Christians
who live in no charity, the reasons, nn. 1059, 9256. That the Gentiles cannot profane
the holy things of the church like Christians, because they are not acquainted with
them, nn. 1327, 1328, 2051. That they are afraid of Christians on account of their lives,
nn. 2596, 2597. That those who have lived well, according to their religious principles,
»re instructed by the angels, and easily receive the truths of faith, and acknowledge
the Lord, nn. 2049, 2595, 2698, 2600, 2601, 2608, 2861, 2863, 3263.
163

322, 323 HEAVEN.
more particularly in the Ancient Church, which extended over
a great part of the Asiatic world, whence religion emanated,
and was diffused through many Gentile nations. That I might
know of what quality they were, it was granted me to converse
with some of them familiarly.
I found myself in company with a person, who had formerly
been one of those, who possessed superior wisdom, and was also,
on that account, known in the literary world. I conversed with
him on various subjects ; and it was given me to believe that
he was Cicero. As I knew that he had been a wise man, my
discourse with him was respecting wisdom, intelligence, order,
the Word, and finally, the Lord. Eespecting wisdom, he ob
served, that there is no wisdom, but such as relates to life ; and
that nothing else can deserve the name. Eespecting intelli
gence, that it proceeds from the former. Eespecting order,
that it comes from the Supreme God ; and that to live in that
order, is to be wise and intelligent. As to the Word, when I
read to him a passage from the prophets, he was very much de
lighted, especially on finding that every individual name and
word signified interior things ; and he was exceedingly surprised,
that the learned of the present day should not take pleasure in
such a study. I manifestly perceived that the interiors of his
thought or mind were open. He said that he could not attend
longer, because he had a perception of something more holy
than he could bear, — so interiorly was he affected. Our conver
sation at length turned on the subject of the Lord ; when I re
marked, that he was born a man, but was conceived of God :
that he put off the maternal humanity and put on the Divine
Humanity ; and that it is He who governs the universe. To
these observations he replied, that heknew many things respect
ing the Lord, and that he apprehended, in his own way, that,
if the human race was to be saved, it was impossible but that
what I had stated must be the truth. Certain wicked Chris
tians, however, injected various scandalous suggestions ; but to
these he paid no attention, observing, that their conduct was
not to be wondered at, since, in the life of the body, they had
imbibed unbecoming notions on those subjects, and that, before
these were_ removed, they could not admit the considerations
which confirm the truth, as those can who are ignorant of it
altogether. 323. It has also been granted me to converse with some others
who lived in ancient times, and who then belonged to the class
of those who were eminent for wisdom. They at first ap
peared -in front at some distance. From that station they
were able to perceive the interiors of iry thoughts, and thus
fuUy_ to discern many things belonging to them ; and from
one idea of thought they were able to discern the whole series
to which it belonged, and to fiU it with delightful conceptions

HEAVEN. 323, 324
of wisdom, combined with beautiful representations. I thence
perceived, that they were of the class of such as were eminent
for ¦^visdom ; and I was told, that they were some of the ancients.
They then drew nearer ; and on my reading a passage of the
Word, thqy were exceedingly delighted. The nature of their
delight and pleasure was perceived by me, and it chiefly arose
from the circumstance, that all they heard from the Word, even
to the most minute particular, was representative and significa
tive of things celestial and spiritual. They stated, that in their
days, when they lived in the world, their mode of thinking and
speaking, and of writing, also, was of this kind, and that to ren
der it such was the aim of their wisdom.
324. But as to the Gentiles of the present day, they are not
of this wise character, but many of them are simple-hearted per
sons. Such of them, however, as have lived in mutual charity
receive wisdom in the other life ; respecting whom it may be
proper to mention one or two instances.
Once when I was reading chapters xvii. and xviii. of Judges,
respecting Micah, whose graven image, teraphim, and Levite,
were taken from him by tne sons of Dan, there was present a
spirit from among the Gentiles, who, when he lived in the body,
had worshipped a graven image. On listening attentively to
the relation of what was done to Micah, and of the grief that he
felt for the loss of his graven image, he, also, was seized with
grief, and was affected by it to such a degree, that he scarcely
knew, through the interior pain that he experienced, what he
was thinking of. His grief was perceived by me ; and it was
perceived at the same time, that there was innocence in all his
affections. Some Christian spirits were present, who observed
the transaction, and wondered that the worshipper of a graven
image could be moved with so great an affection of compassion
and innocence. Certain good spirits afterwards entered into
conversation with him ; who remarked, that a graven image
ought not to be worshipped, and that, as a human being, he was
able to understand that such is the truth ; but that, independ
ently of his graven image, he ought to think of God the Creator
and Governor of the universe, including both heaven and earth ;
and that that God is the Lord. When this was said to him, I
was enabled to perceive the interior affection of his adoration,
which was communicated to me, and was of a far more holy
character than prevails among Christians. It may hence be
evident, that the Gentiles enter heaven far more easily than the
Christians of the present day : according to these words of the
Lord in ^Luke : "And they shall coine from the east and from,
the west, and from the north and from the south, and shall lie
down in the kingdom of God : and, behold, there are last who
shall he fl/rst, and there a/re flrst who shall be last." — (Ch. xiii.
29, 30.) For in the state in which he then was, he was in a
166

324, 326 HEAVEN.
capacity for imbibing all the doctrines of faith, and for receiv
ing them with interior affection : he possessed the compassion
which is an attribute of love, and in his ignorance was included
innocence; and where these are present, aU the doctrines of
faith are received as if spontaneously, and their reception is ac
companied with joy. He was afterwards admitted among the
angels. 325. One morning there was heard at a distance a certain
company singing in concert, and from the attendant representa
tions it was made known to me that they consisted of natives of
China ; for they presented the figure of a he-goat clothed with
wool, and of a cake made of millet, and an ebony spoon, to
gether with the idea of a fioating city. They expressed a desire
to come nearer to me ; and when they did so, they said that
they wished to be with me alone, that they might unbosom their
thoughts. But they were told that they were not alone, and
that others were present who were displeased at their wishing
to be alone, although they were strangers. On perceiving their
displeasure, they began to consider, whether they had trespassed
against their neighbor, and whether they had claimed any
thing for themselves which was the property of others (for all
thoughts in the other lite are communicated to those around).
It was given me to perceive the agitation of their minds : it in
cluded an acknowledgment that they might possibly have done
them injury, with shame on that account, combined with a mix
ture of other commendable affections ; whence it was known
that they were possessed of charity. I soon afterwards entered
into conversation with them, and at last spoke with them re
specting the Lord. When I called him Christ, I perceived
in them a degree of repugnance ; but the reason of this was
discovered, and it was found that they had brought it with
them out of the world, because they knew that Christians led
worse lives than they did, and that they were void of charity.
But when I simply called him the Lord, they exhibited an in
terior emotion. They were afterwards informed by angels, that
the Christian doctrine insists on love and charity more than any
other in the world ; but that those who live according to it are
few. There are some Gentiles, who, when they lived in the
world, knew, by conversation and report, that Christians lead
wicked lives, practising adultery, hatred, contention, drunken
ness, and other crimes, which these Gentiles abhorred, as being
contrary to their religious principles. These, in the other hfe,
are more timid than others in receiving tbe truths of faith.
They are instructed, however, by the angels, that the Christian
doctrine, and the true Christian faith, teach quite different con
duct ; but that the professors of Christianity live far less accord
ing to their doctrine than is usual with Gentiles. 'When they
perceive the correctness of these statements, they receive tho
166 , ' •'

UEAVEN. 326, 327
truths of faith, and worship the Lord ; but they are longer be
fore they do so than others.
326. It is customary for the Gentiles who have adored some
god under the form of an image or statue, or have worshipped
a graven idol, to be introduced, on entering the other life, to
certain spirits who are substituted in the place of their gods or
idols ; which is done for the purpose of divesting them of their
phantasies ; and when they have remained with those spirits for
some days, they are withdrawn. Those, also, who have wor
shipped deceased men, are sometimes introduced to the objects
of their veneration, or to others who personate them : thus
many of the Jews are introduced to Abraham, Jacob, Moses,
and David : but when they find that human nature, in them, is
the same as in others, and that they can give them no help,
they are ashamed, and are transferred to their own place ac
cording to their life. Of all the Gentiles, the Africans are most
esteemed in heaven ; for they receive the goods and truths of
heaven more easily than others. They particularly desire to
be called obedient, but not faithful : Christians, they say, may
be called faithful, because they possess the doctrine of faith ; but
themselves not so, unless they receive that doctrine, or, as they
express themselves, are able to receive it.
327. I have conversed with some who belonged to the Ancient
Church, or the church which existed after the flood, and which
then extended through many kingdoms, as Assyria, Mesopo
tamia, Syria, Ethiopia, Arabia, Lybia, Egypt, Philistia including
Tyre and Sidon, and the Land of Canaan on both sides of Jor-
dan.(*) Those with whom I conversed, while in the world,
had possessed knowledge respecting the Lord as being to come,
and had been instructed in the goods of faith, but had never
theless fallen away, and had become idolaters. They were in
front towards the left, in a dark place, and in a state of misery.
Their speech was in sound like a pipe having but one note, and
was almost destitute of rational thought. They said that they
had been in that place for many ages, and that they are occa
sionally taken out of it to act as servants to others for the per
formance of some uses of a mean description. From observing
(*) That the first and most ancient church on this earth was that which is described
in the first chapters of Genesis; and that that church, above all others, was a celestial
church, nn. 607, 895, 920, 1121, 1122, 1128, 1124, 2896, 4493, 8891, 9942, 10,545. What
is the quality of the members of that church in heaven, nu. 1114 — 1125. That there
were various churches after the flood, which are called ancient churches, concimiing
which, nn. 1125, 1126, 1127, 1327, 10,355. What was the quality of the members of
the ancient church, nn. 607, 895. That the ancient churches were representative
churches, nn. 619, 521, 2896. That the ancient church had a Word, but that it is lost,
n. 2897. What was tho quality ofthe ancient church when it began to decline, n. 1128.
The difference between the most ancient church and the ancient one, nn. 597, 607, 640,
641,. 765, 784, 895, 4493. That the statutes, the judgments, and the laws, which wore
commanded in the Jewish ch-irch, were in part like those which were in the ancient.
eharch, nn. 4288, 4449, 10,149. That the Lorl was the God ofthe most ancient church,.
and likewise of the ancient, and that He was -jailed Jehovah, un. 1348, 6846.
167

328, 329 HEAVEN.
the state of these, I was led to think of that of many Christiana,
who, thougn not idolaters outwardly, are such inwardly, being
Worshippers of self and the world, and denying the Lord in
their hearts ; and to consider what sort of lot awaits them in the
other life.
328. That the Lord's church is spread through the whole ter
restrial globe, consequently, is universal, and that it includes all
who have Uved in the good of charity according to their religious
belief; and also, that the church that is in possession of the "Word,
by means of which the Lord is known, is, to those who live be
yond its limits, as the heart and lungs in man, from which all
the viscera and members of the body derive life, with variety
according to their forms, situations, and combinations, may be
seen above, n. 308.

OF INFANTS OR LITTLE CHILDREN IN HEAVEN.
329. It is the belief of some, that only those infants or Uttle
children that are born in the church go to heaven, but not those
who are born out of it : and the reason which they assign is,
that children born in the church are baptized, and are initiated
by baptism into the faith of the church. But such-pei-sons are
mot aware, that heaven is not imparted to any one by baptism,
nor faith either : for baptism is only instituted as a sign and
memorial that man is to be regenerated, and that it is possible
for those to be regenerated who are born in the church, since the
church possesses the Word, in which are contained the divine
truths by means of which regeneration is effected, and in the
church the Lord is known, by whom it is accomplished.(') Be
it known, therefore, that every infant or little child, let him be
bom where he may, whether in the church or out of it, whether
of pious or of wicked parents, is received when he dies by the
Lord, ,ind is educated in heaven ; where he is instructed accord
ing to Divine Order, and is imbued with affections of good, and,
through them, with knowledge of truth ; and that afterwards, as
he is perfected in intelligence and wisdom, he is introduced into
heaven, and becomes an angel. Every person who thinks from
reason may be aware, that no one is born for hell, but aU for
heaven, and that if a man goes to hell the blame is his own, but
that no blame can attach to infants or little children.
(') Tha*-, baptism signifies regeneration from the Lor4 by the truths of faith derivBd
from the Word, nn.4255, 6120, 9088, 10,239, 10,386, 10,887, 10,838, 10,392. That baptism
is a sign that mau belongs to the church where the Lord is acknowledged, from whom
regeneration is derived ; and where tbe Word exists, containing the truths of faith, hj
which regeneration is effected, nn. 10,886, 10,887, 10,888. That baptism does not ooufor
faith nor salvation, but that it testifies that these who arc rogonerated will rrceive thetJi
a 10,891.
163

HEAVEN. 330—332
330. When iufants depart this life, they are still infants in
the other, having a similar infantile mind, a similar innocence
in ignorance, and a similar tenderness in all respects. They are
only in the first initiatory state for enabling them to become an
gels : for infants are not angels already, but become so. Every
one who departs out of this world resuscitates in a state of life
similar to that in which he was before, an infant in the state of
infancy, a boy in the state of boyhood, and a youth, man, and
old man, in the state of youth, manhood, and old age, respec
tively : but the state of every one is afterwards changed. The
state of infants, however, excels that of the other ages in this
respect, that they are in a state of innocence, and that evil is
not yet rooted in them by actual life ; and such is the nature of
innocence, that all things belonging to heaven can be implanted
in it ; for innocence is the receptacle of the truth of faith and of
the good of love.
331. The state of infants in the other life far surpasses that of
infants in the world, because they are not invested with a terres
trial body, but with one like those of the angels. The terrestrial
body in itself is heavy or dull. It does not receive its first sensa
tions and first motions from the interior or spiritual world, but
from the exterior or natural ; on which account, infants in the
world must learn to walk, to use their limbs, and to talk ; and
even the senses, as those of sight and hearing, must be opened
in them by use. Not so in the other life. There, being spirits,
they immediately begin to act according to their interiors. They
walk without previous practice, and talk with the same readiness ;
only they speak, at first, from common or general affections, not
yet perfectly distinguished into ideas of thought : but they are
speedily initiated into these also ; and the reason that this is so
easily effected is, because their exteriors are homogeneous to
their interiors. (That the speech of angels flows from affections
variegated by ideas of thought, so that their discourse is in per
fect conformity with their thoughts from affection, may be seen
above, nn. 234—245.)
332. As soon as infants are resuscitated, which takes place
immediately after their decease, they are carried up into heaven,
and are committed to the care of angels of the female sex, who,
in the life of the body, had been influenced by a tender love for
little children, and, at the same time, by love tor God. As these
angels had, while in the world, loved all infants with a tenderness
like that of their mothers, they receive the little ones committed
to their charge as if they were their own ; and the infants, on
their part, from an inherent inclination, love them in return as
their mothers. Every one has as many infants under her care,
as, from spiritual maternal love, she desires. This heaven ap
pears in front, over against the forehead, directly in the line or
radius in winch angels look to the Lord : it is there situated, 169

333—335 HEAVEN.
because aU infants are under the immediate auspices of the Lord.
They also receive an influx from the heaven of innocence, which
is the third heaven.
333. Infants differ in their genius ; some being of the genius
by which the spiritual angels are distinguished, and some of the
genius by which the celestial angels are distinguished. The
infants who are of the celestial genius appear on the right in
that heaven, and those who are of the spiritual genius on the
left. In the Grand Man, which is heaven, all infants are in the
province of the eyes, those who are of the spiritual genius being
in the province of the left eye, and those who are of the celestial
genius in fte province of the right ; the reason of which is, be
cause the Lord appears to the angels who are in the spiritual
kingdom before the left eye, and to those who are in the celestial
kingdom before the right eye. (See above, n. 118.) From the
circumstance, that, in the Grand Man or heaven, infants are in
the province of the eyes, it also is evident, that they are under
the immediate view and auspices of the Lord.
334. In what manner infants are educated in heaven, shall
also be briefly stated. They learn of their governess to talk.
Their first speech is only a sound -expressive of affection; but
this becomes by degrees more distinct, as ideas of thought enter
into it ; for ideas of thought derived from their affections consti
tute all the speech of angels. (On which subject, see its proper
Section above, nn. 234 — 245.) Into their afl'ections, which all
proceed from innocence, are first insinuated such things as ap
pear before their eyes, and are of a delightful nature ; and as
these are from a spiritual origin, such things as belong to heaven
flow into them at the same time ; by whi(3i the interiors of the
chUdren are opened, and they thus are continually advanced in
jierfection. After this first period is completed, they are trans
ferred to another heaven, where they are instructed by mastere.
And so they advance.
335. Infants are chiefly instructed by representatives suited
to their respective genius ; and these are so beautiful, and at
the same time so full of wisdom from an interior ground, as to
surpass belief Thus is intelligence insinuated into them by de
grees, such as derives its life from good. Two representatives,
which itwas granted me to behold, I am at liberty to mention;
from which a conclusion may be drawn respecting the others.
They first represented the Lord ascending out of the sepulchre,
and at the same time the union of his Humanity with his Divin
ity ; which was performed in so wise a manner as to surpass all
the -wisdom of men, though in a manner innocently infantile at
the same time. They also presented an idea of a sepulchre, but
not, simultaneously, an idea of the Lord, except so remotely,
that it was scarcely to be perceived that it was the Lord, othei'-
wise than, as it were, afar off; bepause the idea of a sepulchre

HEAVEN. 336, 337
includes something funereal, which they thus removed. They
afterwards cautiously admitted into the sepulchre a sort of at
mospheric production, but appearing like a subtile aqueous sub
stance ; by which they represented, still with a decent removal
of every thing unbecoming, spiritual life in baptism. I after
wards saw represented by them tiie Lord's descent to them that
were in prison, and his ascent with them to heaven, all performed
with incomparable prudence and piety. What was truly infan
tile, they let down soft, tender, and almost invisible threads, to
lift up the Lord with in his ascent. Through all the operation,
they were possessed by a holy fear, lest the least part of the
representation should border upon any thing that did not include
a spiritual and celestial essence. Not to mention other repre
sentatives in use among them, and by which, as by sports suited
to the minds of little children, they are conducted into the
knowledges of truth and the affections of good.
336. The nature of their tender inteUect, has also been shown
me. When I was praying in the words of the Lord's Prayer,
and they entered at the time into the ideas of my thought by
an influx from thefr intellectual faculty, it was perceptible that
their influx was so tender and soft as almost to be that of affec
tion alone ; and it was at the same time observable, that their
intellectual faculty was open even from the Lord; for what
flowed from them was as if it flowed through them. The Lord,
also, flows most especially into the ideas of infants from inmost
principles, for nothing has closed their ideas, as is the case with
adults ; no principles of falsity exist to shut their minds against
the intelligence of truth, nor is there the life of evil to shut them
against the reception of good, and thus against the reception of
wisdom. From these facts it may be evident, that infants do not enter
upon the angelic state immediately after death, but that they
are introduced into it successively by means of the knowledges
of good and of truth ; and that this is effected according to all
heavenly order. For the most minute particulars of their genius
are known to the Lord ; wherefore, according to all, even the
most particular, impulses of their inclination, they are led to
receive the truths of good, and the goods of truth.
337. How all things are insinuated into them by such de
lightful and agreeable means as are suitable to their genius, was
likewise shown me. It was granted to me to see little children
most elegantly clothed, having about their breasts wreaths of
flowers shining with the most agreeable and heavenly colors, and
others about their tender arms. Once, also, I saw some little
children with their governesses, in company with some maidens,
in a paradisiacal garden most beautifully adorned, not so much
by the trees that grew in it, as by espaliers as of laurel, and thus
by porticoes, with paths leading towards its interior recesses. 171

338—340 HEAVEN.
The children were clothed in the manner mentioned above; and
upon their a})proach, the clusters of flowers that overshadowed
the entrance beamed forth a cheerful brightness. It may hence
appear what delights attend them ; and also, that they are in
troduced, by means of objects and scenes most agreeable and
delightful, into the goods of innocence and charity ; which goods
are continually insinuated by those delightful and agreeable ob
jects by the Lord.
338. By a mode of communication usual in the other life, it
has been shown me what sort of ideas little children have when
they behold any objects. AU, even to the most minute, were as
if they were alive ; whence, in all the minutiae of their ideas of
thought, life is included. It was also perceived by me, that little
children in the world have ideas nearly similar when engaged
iu their playful amusements ; for they do not yet possess reflec
tion, like that of adults, to show them what is inanimate.
339. It has been stated above, that infants are either of the
celestial or of the spiritual genius. The distinction between
them is very obvious;. Those who are of the celestial genius
think, speak, and act, with more softness than those of the spir
itual genius, so that scarcely any thing appears but something
of a flowing character, derived from the love of good directed to
the Lord, and towards other little-children. Those ofthe spirit
ual genius, on the other hand, do not think, speak, and act, with
euch softness, but something of a fluttering and vibratory char
acter, so to speak, manifests itself in every thing that they say
and^ do. It also is apparent from the indignation which they
exhibit ; and by other signs.
340. _ Many may imagine, that infants remain such in heaven,
and exist as infants among the angels. Those who are ignorant
what an angel is, may be confirmed in this opinion from the
images sometimes seen in churches, in which angels are repre
sented as little children. But the real fact is quite different.
InteUigence and wisdom are the attributes which constitute an
angel ; and so long as infants are not yet possessed of these,
they are, indeed, associated with angels, but they are not angels
themselves. They first become angels, when they become intel
ligent and wise ; and, what I was surprised at observing, they
then no longer appear as children, but as adult persons ; for
they thenare no longer of an infantile genius, but of the more
adult_ genius belonging to angels. This maturity is inherent in
intelligence and wisdom themselves. The reason that infants, as
they are perfected in intelligence and wisdom, appear of more
a,dult stature, thus as youths and young men, is, because intel
Ugence and wisdom are real spiritual nourishment(^) ; thus, the
(') That spiritual food is science, intelligence, and wisdom, thus the good and troth
V.^r."? y.-P" *°^^ ''•'"SS are derived, nn. 8114, 4459, 4792, 6147, 6298, 5840, 5342, 5410,
6426, .WT^e, 5582, 5588, 5655, 8562, 9008. Hence, that food, in a spiritiial sense, is evoiT
thin^ which comes forth from the mouth ofthe Lo»d, n. 681. Thi.t bread sigiullee m
172

HEAVEN. 340, 341
same things as nourish their minds, nourish also their bodies :
which is the result of correspondence, the form of the body being
nothing but the extemal form of the interiors. It is to be ob
served, that infants who grow up in heaven, do not advance
beyond the first period of juvenile manhood, in which they
remain to eternity. That I might know this fact with certainty,
it has been granted to me to converse with some who had been
educated as infants in heaven, and had there grown up : also
with some when they were infants, and afterwards with the same
when they had become young men ; and I heard from their own
lips what had been the course of their Ufe from one age to tho
other. 341. That innocence is the receptacle of all things constituent
of heaven, and thus that the innocence of infants is a plane for
all the aff'ections of good and truth, may be evident from what
has been' stated above (nn. 276 — 283) respecting the innocence
of the angels in heaven. It was there shown, that innocence
consists in being willing to be led by the Lord and uot by self ;
consequently, that man is in the enjoyment of innocence, just
in proportion as he is removed from ins proprium : and just in
proportion as any one is removed from his own proprium, he
is in the Lord's Proprium, which is what is called the Lord'a
righteousness and merit. But the innocence of infants is not
genuine innocence, because, as yet, it is without wisdom. Gen
uine innocence is wisdom ; for in proportion as a person is wise,
he loves to be led by the Lord ; or, what amounts to the same,
in proportion as any person is led by the Lord, he truly is wise.
Infants, therefore, are led from external innocence, which is what
they possess at first, and which is called the innocence of infancy,
to internal innocence, which is the innocence of wisdom. This
wisdom is the end of all their instruction and advancement ;
wherefore, when they arrive at the innocence of wisdom, the
innocence of infancy, which had served them in the mean time
as a plane, is conjoined to them. The nature of the innocence
of infants was represented to me, by something that appeared as
of wood, nearly destitute of life, but which is animated as the
children are perfected by knowledges of truth and affections of
good. The nature of genuine innocence was afterwards repre
sented by a most beautiful infant, full of life, and naked. For
those eminently innocent ones who inhabit the inmost heaven,
and thus are nearest to the Lord, appear to the sight of the other
angels just like infants, and some of them naked, because inno
cence is represented by the nakedness which does not inspire
shame, as we read of the first man and his wife in paradise (Gen.
ii. 25) ; wherefore, also, when they fell from their state of mno-
food in general, therefore it signifles every good, celestial and spiritual, nn. 276, 680.
8165, 2177, 3478, 6118, 8410. The reason is, because those things nourish the mill i,
which belongs to tha internal man, nn. 4459, 5293, 5676, 6277, 8410.
173^

341, 342 HEAVEN.
cence, they blushed for their nakedness, and hid themselves.
(Ch. iii. 7, 10, 11.) In one word : the wiser angels are, the more
innocent they are ; and the more innocent they aro, the more
they appear to themselves as little children. It is on this ac
count, that infancy, in the Word, signifies innocence. (See
above, n. 278.)
342. I have conversed with angels respecting infants, inquiring
whether they were pure from evils, because they have no actud
evil, like adults. But I was informed, that they are equally the
subjects of evil(') ; but that they, like all the angels, are withheld
from evil, and held in good, by the Lord ; and that this is done
so effectually, that it appears to them as if they were in good of
themselves. Lest, therefore, infants who have grown up in heav
en should entertain a false opinion of themselves, imagining that
the good which attaches to them is self-derived, and is not com
municated from the Lord, they sometimes are let into the evils
which they have received hereditarily, and are left in them, till
they know, acknowledge, and believe, the truth on the subject.
There was a spirit, the son of a certain king, who had died when
an infant, and bad grown up in heaven, who entertained the
opinion just mentioned.. He was therefore let into the life of
evils that was innate in him; when I perceived, by the sphere
of his life, that he had a disposition to exercise command over
others, and that he regarded adulteries as of no account ; these
being evils that he derived hereditarily from his parents : but
after he was brought to the acknowledgment that he was of
such a nature, he was again taken up among the angels with
whom he was living before. No one, in the other life, ever
suffers punishment for hereditary evil, because this is not his
own, and thus it is by no fault of his own that he is of such a
nature ; but what he is punished for is actual evil, which is his
own ; thus he suffers punishment for so much of his hereditary
evil as he has made his own by actual life. When infants who
have grown up in heaven are let into the state of their hereditary
evil, it is not that they may be punished for it, but that they may
learn that, of themselves, they are nothing but evil, and that they
are withdrawn from the hell which adheres to them, and taken to
(') That all men whatsoever are born into evils of every kind, insomuch that their
propriMm is nothing but evil, nn. 210, 215, 781, 874, 875, 876, 987, 1047, 2307, 2808, 8518,
8701, 8812, 8480, 8550, 10,288, 10,234, 10,286, 10,732. That man, therefore, must be re
born, that is, regenerated, n. 3701. That the hereditary evil of man consists in loving
himself above God, and the world above heaven, and in making no account of his
neighbor in comparison with himself, except only for the sake of himself, thus in re
garding himself alone ; so that it consists in the love of self and of tho world, mi. 694,
731, 4317, 5660. That from the love of self and of the world, when those loves pre
dominate, come all evils, nn. 1307, 1308, 1821, 1594, 1691, 3418, 7255, 7376, (7480,) 7488,
8318, 9885, 9348, 10,088, 10,742. Which evils are contempt of others, enmity, hatred,
revenge, cruelty, deceit, nn. 6667, 7872, 7373, 7874, 9848, 10,088, 10,742. And that {i:om
these evils comes all that is false, nn. 1047, 10,288, 10,284, 10,286. That those -ovos rash
forward so far as the reins are given them, and that the love of self aspires even to the
throne of Gc d, nn. 7875, 8678.
174

HEAVEN. 34S — 345
heaven, by the mercy of the Lord ; and that they have a place
in heaven, not by their own merit, but by the Lord's bounty ;
for which reason, they should not boast of themselves to others
on account of the good which is attached to them, since to do so
were as contrary to the good of mutual love as it is to the truth
of faith.
343. Many times, when a number of infants have been present
with me in choirs, whilstthey were still in quite an infantUe
state, I heard from them a sound as of something tender and
unarranged, so that they did not yet act as one, as they do after
wards when in a more adult state : and, what surprised me, tho
spirits present with me could not refrain from inciting them to
speak. A desire of this kind is innate in spirits. But it was
always observable, that the infants manifested repugnance, being
not willing to speak when thus incited. I have often perceived
their refusal and repugnance, which were attended with a certain
species of indignation ; and when some liberty of speaking was
given them, they said no more than that it was not so, I was
informed, that the temptation of little children is of this kind,
and that it is permitted in order that they may learn, not only
to resist what is false and evil, but also not to think, speak, and
act, from another, and, consequently, not to allow themselves to
be led by any other than the Lord alone.
344. From what has been adduced may be seen, the nature
of the education of infants in heaven ; namely, that they are
introduced by the inteUigence of truth and the wisdom of good
into the angelic life, which consists in love to the Lord and
mutual love, both including innocence. But how contrary is
the education of children, as practised by many on earth, may
appear from this example.- Being in the streets of a great city,
I saw some little boys fighting : a crowd gathered round, that
enjoyed the sight with great pleasure ; and I was informed that
the parents themselves excited their little offspring to engage
in such battles. The good spirits and angels who beheld the
transaction through my eyes, were so shocked at it, that I could
perceive their horror, especially at the circumstance, that parents
should stir up their children to such practices. They said, that
parents thus extinguish, in earliest years, all the mutual love,
and all the innocence, which are infused into little children by
the Lord, and initiate them into hatred and revenge; conse
quently,' that they thus studiously exclude their children from
heaven, where nothing prevails but mutual love. Let those
parents, therefore, who wish well to their children, beware of
such practices.
345. The nature ofthe difference between those who die when
infants, and those who die in adult age, shallalso be stated.
They who die in adult age, have, and carry with them, a plane
acquired from the terrestrial and material world. This plane
175

S46, 347 HEAVEN.
consists of their memory, and its corporeal-natural affection.
This plane, after death, is fixed, and then remains quiescent;
but it still serves as an ultimate plane for their thought, for the
thought fiows into it. It hence results, that according to the
quality of that plane, and according to the manner in which the
rational mind corresponds with its contents, is the quality of
the man after death. But infants who have died such, and have
been educated in heaven, have not such a plane, but instead of
it, a spiritual-natural one ; because they derive nothing from the
material world and the terrestrial body, wherefore they cannot
be in such gross affections and thence in such gross thoughts ;
for they derive all from heaven. Besides, infants are not aware
that they were born in the world, but suppose themselves to have
been bom in heaven ; consequently, they do not know what any
birth is but the spiritual birth, which is effected by knowledges
of good and truth, and by intelligence and wisdom, by virtue of
which it is that a man is a man ; and as these are from the
Lord, they believe, and love to believe, that they are the chil
dren of the Lord Himself. But, notwithstanding, the state of
men who gi'ow up on earth may become equally perfect with
the state of infants who grow up in heaven, provided they re
move corporeal and earthly loves, which are those of self and
the world, and receive spiritual loves in their place.

OF THE WISE AND THE SIMPLE IN HEAVEN.
346. It is generally believed, that the wise will enjoy glory
and eminence in heaven beyond what faUs to the lot of the
simple, because it is said in Daniel, "They that are \wise, more
literally] intelligent shall shine as the brightness of the fl/rmd-
ment, and they that turn many to righteoumiess, as the sta/rs,foT
ever and ever." — (Ch. xii. 3.) But few are aware who are here
meant by the inteUigent, and by those who turn many to right
eousness. It is commonly supposed, that those who are caUed
men of erudition and learning are the persons alluded to,
especially such as have been teachers in the church, and have
excelled others in doctrine and preaching ; and, more especially
stiU, those among them who have converted many to the faith.
All such as these are believed, in the world, to be the intelligent :
but the above words relate to those who are regarded as intelli
gent in heaven ; and those just mentioned do not belong to the
number, unless their intelligence be heavenly intelligence ; the
nature of which shall be here explained.
347. Heavenly intelligence is interior intelligence, arising
from the love of truth, unconnected with any regard either to

Heaven. 347
glory iu tho world or to glory in heaven, but only to truth itself
for its o^vn sake, with which they are aff'ected and delighted in
their inmost soul. They who are affected and delighted with
truth itself, are also aft'ected and delighted with the Ught of
heaven ; and they who are affected and delighted with the light
of heaven, are likewise affected and delighted with the Divine
Truth, yea, with the Loii himself: for the light of heaven is
the Divine Truth, and the Divine Truth is the Lord in heaven.
(See above, nn. 126 — 140.) This light only enters into the in
teriors of the mind, which are formed for its reception ; and as
it enters, it also affects them, and imparts delight ; for whatever
enters by infiux from heaven, and is received, carries in its
bosom enjoyment and pleasure. From this source is the gen
uine affection of truth, which is the affection of truth for its own
sake. Those who are in possession of this affection, or, what
amounts to the same, of this love, are in the possession of hea
venly intelligence, and shine, in heaven, as with the brightness
of the firmament. The reason that they so shine is, because
the Divine Truth, wherever it exists in heaven, shines or gives
light (see above, n. 132) ; and the firmament of heaven signifies,
by correspondence, that interior intellectual principle, as exist
ing both with angels and with men, that is in the light of
heaven. But those who cherish the afl'ection of truth either
with a view to glory in the world or to glory in heaven, cannot
shine in heaven, because they are not delighted and affected
with the light of heaven, but only with the light of the world,
which, in heaven, is mere darkness :(') for their own glory is
what is predominant in their minds, this being the end which
they have in view ; and when his own glory is the end in view,
the man has respect, in the first place, to himself, and only
regards the truths which tend to promote his glory as means to
that end, and as servants for his use. For whoever loves divine
truths for the sake of his own glory, regards himself in them,
and not the Lord ; whence he turns away his eyes, or the sight
of his understanding and faith, from heaven to the world, and
from the Lord to himself. Such persons, consequently, are in
the light of the world, but not in the light of heaven. These
appear in external form, or in the sight of men, equally intelli-
"•ent and learned with those who are in the light of heaven, by
reason that they speak in a similar manner, and sometimes in
extemal appearance with more wisdom, because they are ex-
(') That the light of the world is for the external man, the light of heaven for the
internal, nn. 8222, 8223, 8387. That the light of heaven flows into natural light, and
that the natural man is so far wise, as he reraives the light of heaven, nn.-4302, 4408.
That from tho light of the world, which is called natural light, the objects which are
in the light of hea-"en canno-; be seen, but vice versa, n. 9755. Wherefore those who
nre in the light of the world alone do not perceive those things which are in the light
of heaven, n. 3108. That tho light of the world ia thick darkness to the angels, nn.
1681, 1783, ISSO.
12 177

348. 349 HEAVEN.
cited by self-love, and have learned to make a feigned display
of heavenly affections ; but still in internal form, in which they
appear in the sight of angels, they are totally dift'erent. From
these observations may in some measure be seen, who they are
that are meant by the intelligent that shall shine in heaven
with the brightness of the firmament : but who are meant by
those who turn many to righteousness, who shall shine as the
stars, shall now be shown.
348. By those who turn many to righteousness are meant
those who are wise ; and, in heaven, those are called wise who
are eminently grounded in good, and those are there eminently
grounded in good, who admit divine truths immediately into
the life. For when divine truth- is incorporated in the life, it
becomes good ; for it becomes the object of the will and love,
and whatever is the object of the will and love is called good.
These, therefore, are denominated wise, for wisdom belongs to
the life ; but those are denominated intelligent, who do not
immediately admit divine truths into the life, but first into the
memory, whence they are afterwards drawn forth, and com
mitted to life. In what manner, and to what extent, these
two classes of persons differ in the heavens, may be seen in the
Section which treats of the two kingdoms of heaven, the celes
tial kingdom and the spiritual kingdom (nn. 20 — 28) ; and in
that which treats of the three heavens (nn. 29 — 40). Those who
dwell in the Lord's celestial kingdom, thus, those who dweU in
the third or inmost heaven, are called the righteous, because
they attribute nothing of righteousness to themselves, but all to
the Lord. The Lord's righteousness, in heaven, is the good
which proceeds from Him.(^) These, then, are the persons who
are here meant by those who turn many to righteousness. They
are the same as those of whom the Lord says, "The righteous
shall shine as the sun in the kingdom of their Father" (Matt.
xiii. 43) : the reason of its being said that they shall -shine as
the sun, is, because they are grounded in love to the Lord de
rived from the Lord ; and that that love is meant by the sun,
has been shown above (nn. 116 — 125). The light, also, which
shines around them, has a fiaming appearance, and the ideas of
their thought partake of a flaming quality, by reason that they
receive the good of love immediately from the Lord as the Sun
in heaven.
349. All who have procured for themselves intelligence and
wisdom in the world, aro accepted in heaven, and become
(') That tbe merit and righteousness of the Lord are the good which rules in heaven,
3n. 9486, 9986. That a righteous aud justified person is one to whom the merit and
righteousness of the Lord are ascribed ; aud that he is unrighteous who has his own
righteousness and ^elf-merit, nn. 6069, 9263. W^hat is the quality of those in the other
life, who claim ri;''iteousness to theniselves, nn. 942, 2027. That justice or righteous
ness, in tho Word, is predicated of good, and judgment of truth; hence to do justiot
end judgment, is tv do what is good and true, nn. 2235, 9857.
178

HEAVEN. 350, 351

augels, every one according to the quaUty and quantity of his
intelligence and wisdom. For whatever a man has aci^uired to
himself in the world, remains, and he carries it with him after
death : it is then also increased, and filled up, but only within
the degree of his aff'ection and desire for good and truth, but
not beyond that degree. Those who had but little of such aff'ec
tion and desire, receive but little, but still as much as they are
able to receive within that degree ; but those who had much
affection and desire receive much. The actual degree of the
affection and desire, serves as a measure, which is filled full ;
whence more is given to those whose measure is large, and less
to those whose measure is smaU. The reason of this is, because
love, to which belong affection and desire, receives all that
agrees with itself; whence love and reception are co-extensive.
This is meant by the Lord's words when he says, " Whosoever
hath, to him shall be given, and he shall home more abundance."
— (Matt. xiii. 12.) "Good measure, pressed down, and shaken
together, and running over, shall men give into your bosom." —
(Luke vi. 38.)
350. All are received in heaven who have loved truth and
good for their own sake. They, therefore, who have loved them
much, are those who are called the wise ; and they who have
loved them but little, are those who are called the simple. In
heaven, the wise dwell in much light ; but the simple, in less ;
every one according to the degree of his love for good and
truth. To love truth and good for their own sake, is, to will
them and do them ; for they who will them and do them are
those that love them ; but not they who will and do them not.
The former, also, are those that love the Lord, and are loved by
Him ; for good and truth are from the Lord ; and such being
the case, BCe is in them ; whence, also. He dwells with those
who receive good and truth in their lives by willing and doing
them. Man, likewise, regarded in himself, is nothing but his
own good and truth, by reason that good is the object of his
will, and truth of his understanding, and the quality of the man
is such as is that of his will and understanding ; from which fact
it is evident, that man is loved by the Lord, just in proportion
as his will is formed by good, and his understanding by truth.
To be loved by the Lord also means, to love the Lord : for love
is reciprocal, and to him who is loved, it is granted by the Lord
to love in return.
351. It is supposed in the world, that they who possess much
knowledge, whether relating to the doctrines of the church and
to the "Word, or to the sciences, see truths more interiorly and
acutely than others, and thus are more intelligent and wise;
and such persons imagine the same respecting themselves. But
what true intelligence and wisdom are, what spurious, and what
false, shall be here declared. 179

351, 352 HEAVEN,
Ti-ue intelligence and wisdom consist in seeing and perceiving
what is true and good, and thence what is false and evil, and in
accurately distinguishing the one from the other, by intuition
and interior perception. Every man possesses interiors and
exteriors, or interior and exterior principles or faculties, his
interiors being those which belong to the internal or spiritual
man, and his exteriors those which belong to the external or
natural man : and according as his interiors are formed, and
act as one with his exteriors, is the man's mental sight and per
ception. The interiors of man can only be formed in heaven ;
but his exteriors are formed in the world. When the interiors
are formed in heaven, their contents then flow into the exteriors
which are derived from the world, and form them to correspond
ence, that is, to act as one with themselves ; and when this is
accomplished, the man sees and perceives things from an inte
rior ground. In order that the interiors may be formed, the only
means are, that the man should look to the Divine Being and to
heaven ; for, as just observed, the interiors are formed in heaven:
and man looks to the Divine Being when he believes in His exist
ence, and likewise, that all truth and good, and consequently all
intelligence and wisdom, come from that Source ; and he believes
in the Divine Being, when he is willing to be led by Him. It is
in this way, and in no other, that the interiors of man are opened.
The man who is grounded in that faith and in a life according to
it, enjoys the power and capacity of becoming inteUigent and
wise : but in order to his becoming sueh actually, it is necessary
for him to acquire a knowledge of many things, not only such
as relate to heaven, but also such as relate to the world. Those
relating to heaven are to be learned from the Word, and from
the church ; and those relating to the world, from the sciences.
In proportion as a man makes such acquisitions, and applies
them to life, he becomes intelligent and wise ; for in the samt
proportion his interior sight, which is that of the understanding
and his interior affection, which is that of the will, are perfected
The simple of this class are they, whose interiors have been
opened, but have not been much cultivated by spiritual, moral,
civil, and natural truths ; these have a perception of truths when
they hear them, but they do not see them in themselves : but
the wise of this class are they, whose interiors have no*; only
been opened, but have also been cultivated : these both see
truths in themselves, and have a perception of them. From
these observations it may be evident, what true intelligeD";e and
wisdom are.
352. Spurious intelligence and wisdom consist in not seeing
and perceiving what is true and good, and thence what is false
and evil, from an interior ground, but in only believing that to
be true and good, or false and evil, which is so pronounced by
others, and in afterwards confirming it as such. They who dp
180

HEAVFJT. 352, 353
not see what id true from truth itself, but from the dictate of
another, may as easily embrace and believe falsity as truth, and
may also afterwards confirm it'so as to appear to be truth; for
whatever is confirmed puts on the appearance of truth, and there
is nothing whatever which may not be confirmed. The interiors
of these persons are only open from below, but their exteriors
are open, to t'Ue extent of their confirmations : consequently, the
Ught by which they see is not the light of heaven, but the light
of the world, which is called natural light : for in this Ught falsi
ties may appear lucid like truths, nay, when they are confirmed,
may shine with brilliance ; but not in the light of heaven. Ot
this class, the less intelligent and wise are those who have greatly
confirmed themselves in their assumed opinions ; but the more
intelligent and wise are those who have done this but little.
From these observations it may be evident what spurious intelli
gence and wisdom are. But in this class are not to be included
those, who, in childhood, have supposed the sentiments to be
true which they have heard from their masters, provided, when
they grow up and think from their own understanding, they do
not tenaciously adhere to those sentiments, but desire truth, and
from such desire seek after it, and when they find it, are inte
riorly affected by it : such persons, because they are affected by
truth for its own sake, see it to be truth before they confirm it as
such.(') This shall be illustrated by an example. A conversation
arose among certain spirits, as to whence it is that animals are
born into all the knowledge suitable to their respective natures,
whereas man is not : and it was observed, that the reason is,
because animals exist in the order of their Ufe, but man does
not, wherefore he is to be brought into that order by means of
knowledges and sciences ; whereas, if man were born into the
order of his life, which is to love God above all things and his
neighbor as himself, he would be born into intelligence and
wisdom, and thence, also, into a belief of every truth, so far as
knowledges were present to make him acquainted with them.
The good spirits saw this immediately, and perceived that it
was so, solely by the light of truth : but the spirits who had
confirmed themselves in faith alone, and had thence cast aside
love and charity, could not understand it ; because the light of
confirmed falsity had obscured, with them, the light of truth.
353. False intelligence and wisdom are all such as do not
include the acknowledgment of a Divine Being, for all those
who do not acknowledge a Divine Being, but nature instead,
(") That wisdom consists in seeiiig and perceiving whether a tbing be true before it
is confirmed, but not ir. confirming what is said by others, nn. 1017, 4741, 7012, 7680,
7050. That to see and to perceive whether a thing be true before it is confirmed, is

thiugs. even falsities, may be confirmed, so as to appear like truths, nn. 2482, 2490,
6038, 6866, 8621. 181

353 HEAVEN.
think from the corporeal-sensual principle or nature, and aro
merely sensual men, how much soever they may be esteemed in
the world as men of erudition and learning.(*) Their erudition
does not ascend beyond such objects as appear in the world
before their eyes, which they retain in their memory, and con
template in almost a material manner ; although they are the
same sciences as serve the truly intelligent for the formation of
their understanding. By the sciences are meant the various
kinds of experimental knowledge, such as physics, astronomy,
chemistry, mechanics, geometry, anatomy, psychology, philoso
phy, history, both that of kingdoms or nations and of literature,
criticism, and languages. Neither do those leaders in the church
who deny a Divine Being, elevate their thoughts beyond the
sensual apprehensions which belong to the external man. They
regard the Word, and whatever relates to it, only as others do
the sciences, not making them subjects of thought, or of any
intuition, proceeding from an enlightened rational mind. The
reason is, because their interiors are closed, as are also their
exteriors that are nearest to the interiors. These are closed,
because such persons have averted themselves from heaven, and
have turned the faculties which were capable of looking in that
direction, and which, as observed above, are the interiors ofthe
human mind, the , contrary way : the consequence of which is,
that they are not able to see what is true and good, these being
to them in darkness, while falsity and evil are in light. Never
theless, sensual men are able to reason, and some of them more
adroitly and acutely than other persons : but only from the falla
cies of the senses confirmed by their scientific acquisitions ; and
because they possess this skill in reasoning, they also beUeve
themselves to be wiser than others.(^) The lire which inflames
their reasonings with its affection, is the fire of the love of self
and of the world. These are the characters who are the subjects
of false intelligence and wisdom, and who are meant bytheLord
when he says in Matthew, "They seeing see not, and liearing they
(') That the sensual nature is tbe ultimate of the life of man, adhering to, and in
hering in, his corporeal nature, nn. 5077, 5767, 9212, 9216, 9331, 9730. That he is
called a sensual man, who judges and concludes all thiugs from the senses of the body,
and who believes nothing but what he sees with his eyes and touches with his hands,
nn. 5094, 7693. That such a man thinks in his outermost faculties, and not interiorly
in himself, nn. 5089, 5094, 6564, 7698. That his interiors are closed, so that he sees
nothing of divine truth, nn. 6564, 6844, 6845. In a word, that he is in gross natural
light, and thus perceives nothing which is derived from the light of heaven, nn. 6201,
6810, 6564 6844, 6845, 6598, 6612, 6614, 6622, 6624. That therefore he is inwardly op
posed to all those things which beloug to heaven and the church, nn. 6201, 6316, 6844,
6845, 6948, 0949. That the learned, -who have confirmed themselves against the truths
ofthe church, are sensual men, n. 6816. The quality ofthe sensual man is described,
n. 10,286.
(') That sensual men reason acutely and cur ningly, since they make all intelligence
to consist in speaking from the corporeal iremory, nn. 195, 196, 5700, 10,286. Bat
that they reason from the fallacies ofthe senses, nn. 5084, 6948, 6949, 7693. That sen
sual men are cunning and malicious more than others, nn. 769", 10,230. That sueh
were called by the ancients, serpents ofthe tree of knowledge, nu. 195, 196, 197, 6398,
6949, 10,818.
182

HEAVEN. 354, 355
hsa/r not, neither do they understand." — (Ch. xiii. 13.) And iii
another place : "Thou hast hid these things from the wise and
prudent, and hast revealed them unto babes." — (Ch. xi. 25.)
354. It has been granted me to converse with many of the
learned after their departure out of the world, including some
of the highest reputation, who are celebrated for their writings
through the whole literary world ; and some who are not so
celebrated, but who, nevertheless, had their minds stored with
hidden wisdom. Those of the former class, who in heart had
denied a Divine Being, how much soever they had confessed him
with thefr Ups, were become so stupid, that they could scarcely
understand any truth relating to civil affairs, much less any
spfritual tmth. I perceived, and saw too, that their interiors
belonging to the mind were so closed as to appear black (in the
spu'itual world, such things are made objects of sight) ; and thus
that they could not endure any ray of heavenly light, and, con
sequently, could not admit any influx from heaven. The black
ness, with which their interiors appeared to be invested, was
greatest, and extended farthest, in those who had confirmed
themselves against the existence of a Divine Being by scientific
considerations supplied by their erudition, 'b}. the other life,
such persons receive every thing false with delight, imbibing it
as a sponge does water ; whilst they repel every thing true, as a
bony elastic surface repels what falls on it. I have also been
told, that the interiors of those who have confirmed themselves
against a Divine Being, and in favor of mere nature, are actually
ossified : thefr head, likewise, appears Uke a callous substance,
as if made of ebony, which reaches even to the nose — ^a sign that
they no longer possess any perception. Those who are of this
character are immersed in whirlpools, which appear like bogs,
where they are whirled about by the phantasies into which their
false notions are tumed. The infernal fire which torments them
is their thfrst for glory and renown ; from which thirst they as
sault one another, and, from thefr infernal heat, torture those who
do not worship them as deities ; and thus, by tums, they torture
each other. Into such insanities and horrors is tumed all worldly
eradition, when not made interiorly receptive of light from heav
en, by the acknowledgment of a Divine Being.
355. That the learned of this class are of such a quality in the
spfritual world, when they go thither after death, may be con
cluded from this circumstance alone: that then dl chings that
are deposited in the natural memorj'-, and are immediately in
connection with the' sensual organs and faculties of the body, as
are such scientific acquirements as are mentioned above, are
Quiescent, and only the rational conclusions which had been
deduced from them there serve for the materials of thought and
speech. Man carries with him, indeed, aU his natural memory,
but the things contained in it are rot, there, under his view, aud
183

355, 356 HEAVEN.
do not present themselves to his thoughts, as they did whUe he
Uved in the world. Nothing can he thence take out, and bring
forth into spfritual light, because it contains nothing which belongs
to that light. But the rational or intellectual conclusions or ideas
which man has acquired for himself from the sciences while he
Uved in the body, agree with the Ught of the spiritual world ;
whence it results, that just in proportion as a man's spfrit has
been made rational by means of knowledges and sciences in the
world, is he rational when separated fi-om the body : for then the
man is a spirit ; and the spirit is that which thinks while he lives
in the body.(^)
356. Those, on the other hand, who, by means of knowledges
and sciences, have procured for themselves inteUigence and wis
dom, being those' who have applied them all to uses of life, and
at the same time have aclcnowledged a Divine Being, have loved
the Word, and have lived the spiritual-moral life described above
(n. 319) ; to these the sciences have served for means of becoming
wise, and also, of corroborating the principles of faith. The inte
riors belonging to the minds of these were perceived by me, and
seen too, as if transparent with light, and of a white, fiaming, or
azure color, Uke that of peUucid diamonds, rubies, and sapphfres ;
and that they had this appearance, according to the extent to
which they had derived confirmations from the sciences in favor
of the existence of a Divine Being, and in favor of divine truths.
True inteUigence and wisdom appear under such forms when
exhibited to view in the spiritual world; and they derive the
appearance from the light of heaven, which is the Divine Truth
proceeding from the Lord, from which aU intelligence and wisdom
are derived. (See above, nn. 126 — 133.) The planes for the recep
tion of that Ught, in which the variegations, like those of colors,
exist, are the interiors of the mind ; and confirmations of divine
truths by means of such objects as exist in nature, thus such as
are treated of in the sciences, produce those variegations.(') For
(°) That matters of external knowledge, which m.ay be called scientiflcs, belong to
tho natural memory, which man possesses in the body, nn. 5212, 9922. That man car
ries with him after death all tbe natural memory, n. 2475 : from experience, nn. 2.181—
2486. But that he cannot then bring any thing forth from that memory, as in U4
world, for several reasons, nn. 2476, 2477, 2749.
C) That mcst beautiful colors appear in heaven, nn. 1053, 1624. That colors in
heaven arc derived from the light tuere, and that they are its modifications or variega
tions, nn. 1042, 1043, 1053, 1624, 3998, 4530, 4922, 4742r Thus that they are the appear-
anoes of truth derived fVom good, aud signify such things as belong to intelligence
aud wisdom, nn. 4S80, 4922, 4677, 9466.
Iktrkctsfrom tlie Aeo.vxa CffiLEsTiA respecting the Sciences.
That xan ought to be imbued with sciences and knowledges, since by them he learns
tc think, afterwards tc understand what is trie and good, and at length to grow wise,
en. 129, 1450, 1451, 1458, 1548, 1802. That scientiflcs* are tho flrst grounds on which
• For convenience, thia word is retained, because, though not usual in the English language, there
is no other single word that will express the Author's meaning ; and because, on this account, it hBi
been generally adopted in llie translation ofthe .Ircana dBlestia, and of his other worka. It ia'applied
by the Author, notonly to what are termed, in the customary use of the term as an adjective in El^
liah, scientific fubjects, hut to all mittersof knowledge of an extern.al kind, such as ahide in thi
memory as mati ^rs of fact, but are not ean in intellectual liglit, or viewca i>y rational intuition.— .V.
184

HEAVEN. 356
the Ulterior mind of man takes a view of the stores in his natural
memory, and such thmgs as it finds there that can be applied in
confirmation, it sublimates, as it were, by the fire of heavenly
love, separates them from gross appendages, and purifies them
even into spuitual ideas. That such a process takes place, is
is built and founded the life of man, both civil, moral, and spiritual, and that they ar<»
learned for the sake of use as an end, nn. 1489, 3310. That knowledges open the way
to the internal man, and afterwards conjoin that man with the external according to
uses, nn. 1563, 1616. That the rational principle is born by means of sciences and
knowledges, nn. 1895, 1900, 8086. Yet not by knowledges themselves, but by the
affection ofthe uses derived from them, n. 1895.
That there are scientifics which admit divine truths, and others which do not admit
them, n. 5213. That empty scientiflcs ought to be destroyed, nn. 1489, 1492, 1499,
1580. That empty scientifics are those which have for their end, and-wbich confirm,
the loves of self and of the world, and which withdraw from love to God and lovo
towards the neighbor j because such scientifics close the internal man, so that man
afterwards caunot receive any thing from heaven, nn. 1563, 1600. That scieutifics aro
th'j means of growing wise, and the means of becoming insane, and that by them tha
internal man is either opened or closed, and thus the rational principle is cither cidti-
vated or destroyed, nn. 4156, 8628, 9922.
That the internal man is opened and successively perfected by scientifics, if man has
good use for an end, especially_ a use which respetjts eternal life, n. 3086. That in this
case, scientifics, which reside in the natural man, are met by spiritual and celestial
things from the spiritual man, which adopt such as are suitable, n. 1495. That the
uses of heavenly life in this case are extracted, purified, and elevated, from the scien
tifics which reside in tlie natural man, by the internal man, from the Lord, nn. 1895,
1896, 1900, 1901, 1902, 5871, 5874, 5901. And that incongruous and opposing scien
tifics are cast aside, and exterminated, nn. 5871, 5886, 5889.
That the sight or the internal man calls forth from the scientifics of the external man
no other things than what accord with its love, n. 9894. That beneath the sight of the
internal man, those things which belong to the love are in the centre, and appear in
clearness; but those things which do not belong to the love are at the sides, and
appear in obscurity, nn. 6068, 6085. That suitable scientifics are successively implanted
in man's loves, and as it were dwell in them, n. 6325. That man would be born iuto
iutelljgeneo, if he were born into love towards his neighbor ; but as he is born into
the lova of self and of the world, he is born in total ignorance, nn. 6323, 6825^ That
science, intelligence, and wisdom, ore offsprings of love to God, and of love towards
the neighbor, nn. 1226, 2049, 2116.
That it is one thing to be wise, another thing to understand; another to know, aud
auother to do ; but that still, with those who possess spiritual life, they follow in order,
and exist together in doing, or in deed, n. 10,331. That also it is one thing to know,
another to acknowledge, and another to have faith, n. 896.
That scientifics, which beloug to the external or natural man, reside in the light of
the world ; but that truths, which have been made truths of faith and of love, and
have thus gained life, reside in the light of heaven, n. 5212. That the truths which
have gained spiritual life, are comprehended by natural ideas, n. 5510. That spiritual
infiux proceeds from the internal or spiritual man into the scientifics whicli are in the
external or natural man, nn. 1940, 8005. That scientifics are the receptacles, and as it
were, the vessels, of the truth and good which belong to the internal man, nn. 1459,
1496, 3068, 5489, 6004, 6028, 6052, 6071, 6077, 7770, 9922. That scientiflcs arc, as it
were, mirrors, in which the truths and goods of the internal man appear as in au
image, n. 5201. That they there abide together as in their ultimate, nn. 5373, 5874,
5886, 5901, 6004, 6023, 6052, 6071.
That infiux is spiritual and uot physical, that is, that there is influx from the inter
nal man into the external, thus into the scientiflcs of the latter, but not from the exter
nal into the internal ; thus not from the scientiflcs of the former iuto the truths of
faith, nn. 3219, 5119, 5259, 5427, 5428, 5478, 6322, 9110, 9111. That from the truths cf
the doctrine df the church, which are derived from the Word, the principle from
which to sot out is to be drawn, and those truths are first to be acknowledged, and
that afterwards it is allowable to consult scientifics, n. 6047. Thus that it is allowable
for those who arc grounded in an affirmative principle respecting the truths of faith, to
confirm them intellectually by scientifics, but not for those who are in a negative prin
ciple, nn. 2568, 2588, 4760, 6047. Tliat lie who refuses to believe divine truths unless
ho be persuaded by scientifics, will never believe them, nn. 2094, 2832. That to ente?
into the truths of mith from soientiflos is contrary to order, n. 10,286. That those who
do so become infatuated as to t ose things which belong to heaven and tho church, nn.
186

356 HEAVEN.
tmknov/n to man wiif-st he lives in the body, because he there
thinks both spirituaUy and naturally at the same time, and what
he thinks spfrituaUy he is not, conscious of, but only of what he
thinks naturaUy ; whereas, when he comes into the spiritual
world, he is not conscious of any thing that he thought naturaUy
in the world, but only of what he thought spirituaUy : such is
his change of state.
From these facts it is manifest, that man is made spiritual by
means of knowledges and sciences, and that these are the me
diums of becoming wise, — only, however, to those, who, both in
faith and in life, have acknowledged the Divine Being. Such
persons, also, are accepted in heaven more than others, and are
among those who there dweU in the cenfre (see n. 43), as being
128, 129, 140. That tbe^ fall into falsities of evil, nn. 282, 238, 6047. And that in the
other lifcLWhen they thmk on spiritual subjects, they become like persons intoxicated,
n. 1072. what their further quality is, n. 196. Examples illustratir^ that things spir
itual cannot be comprehended, if entered into by scientifics, nn. 283, 2094, 2196, 2203,
2209. That many of the learned are more insane in spiritual thinga than the simple,
by reason that they are immersed in a negative principle, and confirm this by scien
tiflcs, which they have continually and m abundance before- their view, nn. 4760,
8629. That those who reason from scientifics against the truths of faith, reason sharply,
because from the fallacies of the senses, which are engaging and persuasive, sinee it is
with difiiculty that they can be dispersed, n. 5700. What and of^what quality the fai-
laoies of the senses are, nn. 5084, 5094, 6400, 6948. That those who understand noth
ing of truth, and likewise those who are immersed in evil, can reason about the truths
and goods of faith, and yet not understand them, n. 4214. That merely to confirm a
dogma is not the part of an intelligent person, but to see whether it be true or not,
before it is confirmed, nn. 4741, 6047.
That sciences are of no avail after death, but what a man has imbibed in his under
standing and life by means of sciences, ji. 2480. That still all scientifics remain after
death, but that they are quiescent, nn. 2476 — 2479, 2481 — 2486.
That-the same scientifics, with the evil, are falsities, beoause they are applied to evils,
and with the good, are truths, because they are applied to good, n. 6917. That scien
tific truths, with the evil, are not truths, howsoever they may appear as truths when
they are spoken, because'inwardly in them there is evil, n. 10,331.
What is tho quality of the desire of knowing, which spirits have, an example, n.
1973. That with the ansels there is an immense desire of knowing and of growing
wise, since science, intelligence, and wisdom are spiritual food, nn. 3114, 4459, 4792,
4976, 5147, 5293, 5340, 5342, 6410, 5426, 5576, 5582, 5588, 5655, 6277, 8562, 9008. That
tho science of the ancients waa the science of correspondences and representations, by
which they introduced themselves into the knowledge of spiritual things ; but that
that science at this day is altogether obliterated, nn. 4844, 4749, 4964, 4965.
Spiritual truths cannot be comprehended, unless the following universals be known :
I. That all things in the universe have reference to good and truth, and to the con
junction of both, in order to their possessing any real existence ; thus, to love and
faith, and their conjunction. II. That man possesses an understanding and will, and
that the understanding is the receptacle of truth, and the will of good : and that all
things have reference to those two faculties appertaining to man, and to their conjunc
tion, as all thiugs have reference to trutii and good, and their conjunction. III. Thai
there is an internal man and an external, and that they are as distinct from each other
as heaven and the world ; and yet that they ought to make one, in order that man
may be truly a man. IV. That the light of heaven is that in which the internal man
is, and the light of the, world that in which the external man is, and that the light of
heaven is divine truth itself, which is the source of all intelligence. V. That there ie
a correspondence between the things which e.xist in the internal man and those which
exist in the external, and that hence thoy appear in all oases under another aspect,
insomuch that they are not discerned except by the science of correspol deuces. Un
less these and several other things be kuown, no ideas can be conceived and formed
of spiritual and celestial truths except such as are incongruous ; and thus scientiflcs
and knowledges, which belong to the natural man, withou*, those universals, can beot
little service to the rational man for understanding aud improvement. Henoe it i»
evident how necessary soientiflos are.
186

HEAVEN. 357 368
in the Ught more than others. These are the inteUigent and
wise in heaven, who shine with the brightness of the firmament,
and who shine as the stai-s. But the simple, there, are those
who have acknowledged the Divine Being, have loved the Word,
and have lived a spiritual-moral life, but with whom the inte
riors belonging to the mind have not been much cultivated by
knowledges and sciences. The human mind is Uke ground,
which acquires a quaUty according to the pains bestowed on ita
cultivation.

OF THE RICH AND THE POOR IN HEAVEN.
357. Various opinions exist respecting the reception of people
in heaven. Some imagine, that the poor are received there, but
not the rich ; others, that rich aud poor are admitted alike ;
others, that the rich cannot be accepted, unless they relinquish
liieir possessions, and put themselves on a level with the poor :
and all confirm their respective opinions by the Word. But
they who make any difference between the rich and the poor in
regard to their capability of admission into heaven, do not un
derstand the Word. The Word, in its inward recesses, is spiri
tual, but in its letter it is natural ; whence they who only appre
hend the Word as to its Uteral sense, and not, in any degi-ee, as
to its spiritual sense, cannot but fall into error on many subjects,
and especiaUy respecting the rich and the poor ; as when they
suppose, that it is as difficult for the rich to go to heaven as it is
fbr a camel to go through the eye of a needle, and that it is easy
to the poor merely because they are poor, it being said, " Blessed
be ye poor ; for yawrs is the kingdom of God." — (Luke vi. 20.)
But they who know any thing of the spiritual sense of the Word,
think differently, being aware that heaven is designed for aU who
live a life of faith and love, whether they be rich or poor. But
who are meant in the Word by the rich, and who by the poor,
will be shown in what foUows. From much conversation with
the angels, and from living in society with them, I have had
opportunity of knowing with certainty, that the rich obtain ad
mission into heaven as easily as the poor ; and that no man is
excluded from heaven merely because he abounded in this world's
goods, and no man is received there merely because he was with
out them. There are in heaven both rich and poor ; and there
are many of the rich who are in stations of greater glory and hap
piness than the poor.
358. It is proper to mention by way of preface, that a man
may acquire riches, and accumulate wealth, as far as opportunity
is given him, provided it is not accomplished by the exercise oi
cunnine and c ."' wicked arts ; that he may eat and drink daintily,
¦ 187

358 HEAVEN.
provided he does not make his life to consist in such enjoyments ;
that he may have a handsome house and fm-niture, so far as is
suitable to his situation in life ; that he may converse with othera
as others do, may frequent places of amusement, and talk about
worldly affafrs ; and that he has no need always to wear an aii
of devotion, going with a sad and sorrowful countenance, and
walking with his head bowing down, but may appear good-
humored and cheerful ; and that neither is he obUged to give his
property to the poor, any further than affection leads him to do
so ; in one word, that he may live, in external form, just as a
man of the world does : and that these things will not prevent
his going to heaven, provided, in the inward recesses of his mind,
he thinks respecting God in a becoming manner, and deals sin
cerely and justly with his neighbor. For man is such in quality
as are his affection and thought, or his love and faith : aU things
that he does in externals thence derive thefr life, for to act is to
wUl, and to speak is to think, because a man acts from his will
and speaks from his thought. On this account, when it is said
in the Word, that man wiU be judged according to his deeds and
rewarded according to his works, the meaning is, that he wUl
be judged and rewarded according to the thought and affection
from which his deeds or works proceeded, or which were included
in them ; for without these, the actions are of no moment, and
the character of the actions is precisely that of the thought and
affection from which they are performed.(*) It hence is evident,
that the external of man goes for nothing, but that the internal
is all, from which the extemal proceeds. Let us take an iUus
tration. Suppose a person to act sincerely, and to abstain from
defrauding another, merely because he is afraid of the law, of
the loss of character, and thence of honor and gain, but who, if
that fear did not restrain him, would defraud oSiers as much as
he could ; thus, in his thought and wUl is fraud, and yet his
deeds, in thefr extemal form, appear sincere : such a person, be
ing insincere and fraudulent interiorly, has hell within him. On
the other hand, suppose a pei-son to act sincerely, and to abstain
from defrauding another, because to do otherwise would be to
sin against God and against his neighbor : this person, if he had
(') That it is very frequently said in the Word, that man shall be judged, and that
he shall be recompensed, according to his deeds and his works, n. 8934. That by
deeds and works, in such passages, are not meant deeds and works in the external
form, but in tha internal ; since good works in the external form are done also by the
wicked, but in the external and at the same time in the internal form, only by the good,
nn. 3984, 6078. That works, like aU acts, derive their esse and existere, and their qual
ity, from the intsriors of man, which are those of his thought and will, since they
thence proceed ; wherefore, such as the interiors are, such are the works, nn. 8984,
8911, 10,831. Thus, such as tho interiors are in regard to love and faith, nn. 8934,
6073, 10,881, 10,333. That thus, works contain those principles, and are them in effect,
n. 10,881. Wherefore, for a man to be judged and recompensed according to hia
deeds and works, denotes, according to those principles, nn. 8147, 8934, 6073, 8911,
10,831, 10,883. That works, so far as they respect self and the world, are not good,
but only so far as they respect the Lord and a man's neiglibor, n. 3147.
188

HEAVEN. 359, 360
opportunity to defi-aud another, stiU would not do it : his thoug-ht
and wUl are regulated by conscience ; thus, he has heaven within
him. In extemal form, the deeds of both appear similar ; but in
internal, they are totally different.
359. Since a man may live, in extemal form, as others do ;
may acquire riches, keep a plentiful table, be elegantly lodged
and attfred according to his condition and occupation, may en
joy pleasurable and cheerful scenes and objects, and undertake
worldly .engagements for the sake of occupation and business,
and in order that his life, both of mind and body, may be kept
in a sound state, provided he interiorly acknowledges the Divine
Being and cherishes good-wiU to his neighbor ; it is evident,
that it is not so difficult to enter the way to heaven as many sup
pose. The only difficulty is, to be able to resist the love of sdf
and of the world, and to prevent it from being predominant ; for
this is the root of all evUs.(^) That it is not so difficult as many
suppose, is taught by these words of the Lord : " Learn of Me ;
for I am meek and lowly of heart ; and ye shall flnd rest unto
your souls. For My yoke is easy, and My burden is light." —
(Matt. xi. 29, 30.) The reason that the Lord's yoke is easy, and
His burden light, is, because, so far as a man resists the evils
that spring from the love of self and of the world^ he is led by
the Lord, and not by himself; and the Lord afterwards resists
those evils in man, and removes them.
360. I have conversed after death with some, who, while on
earth, renounced the world, and gave themselves up to an almost
soUtary life, that by the abstraction of their thoughts from worldly
concerns, they might be incessantly engaged in pious medita
tions ; beUeving that this was the way to enter the path to heav
en. But these, in the other Ufe, are found to have acquired a
melancholy disposition : they despise others who are not like
themselves, and are indignant at not obtaining a happier lot than
others, believing that they have deserved it ; neither have they
any concern about others ; and they avert themselves from offices
of charity, though it is by these that conjunction is maintained
with heaven. They desire heaven more than others do ; but
when they are raised to where the angels are, they cause anxie
ties, which disturb the feUcities of the angels ; wherefore they
are separated from their society ; after which they betake them
selves to desert places, where they follow a simUar Ufe to that
which they led in the world. Man can only be formed for heav
en by means of the world. It is there that idtimate effects have
their station, into which the affection of every one is to be deter-

(') That all evils are derived from the love of self and of tbe world, nn. 1307jl80S,
1821, 1594, 1691, 3418, 7255, 7876, 7480, 7488, 8318, 9385, 9848, 10,038, 10,742. Which
are, contempt of others, enmity, hatred, revenge, cruelty, deceit, nn. 6667, 7372, 7378,
7874, 9348, 10,038, 10,742. That man is born into those loves, thus that in them are
Ills herediliry evils, nn. 694, 4817, 6660. 189

360, 361 HEAVEN.
mined ; for unless the affection puts itself forth, or effuses itself
into acts, wliich is done in a numerous society, it is suffocated,
and, at last, so completely, that the man has no longer any re
spect to his neighbor, but only to himself It hence is manffest,
that the life of charity towards the neighbor, which consists m
doing what is just and right in all our dealmgs and occupations,
leads to heaven ; but not a life of piety without the former :(*)
.consequently, that the exercises of charity, and the increase of
the Ufe of chaiity by thefr means, can only hay£ existence so far
as a man is engaged in occupations of business ; and that they
cannot have existence, so far as he removes himself from such
occupations. Of those who have done so, I wiU now speak from
experience. Many of those who had employed themselves in
the world in frade and merchandise, and also had become rich
by these pursuits, are in heaven ; but fewer of those who attained
rank and wealth by filling offices in the state ; and the reason is,
because the latter, by the gain they had made, and by the hon
ors conferred upon them, for dispensing justice and equity, and
also by conferring posts of profit and honor on others, were in
duced to love themselves and the world, and through this, to re
move their thoughts and affections from heaven, and turn them
to themselves. For so far as a man loves himself and the world,
and respects himself and the world in every thing, he alienates
himself from the Divine Being, and removes himself from
heaven. 361. The lot of the rich who go to heaven is of such a nature,
that they find themselves in the possession of opulence beyond
others. Some of them dweU in palaces, aU the interior and fur
niture of which shine as with gold and sUver ; and they have
abundance of every thing that can promote the uses of life. They
do not, however, in the smaUest degree, place their hearts on
these things, but on the uses themselves : these they behold in
cleamess, and as if in the light ; but the gold and silver they see
obscurely, and as if, respectively, in the shade. The reason is,
because, in the world, tney had loved uses, and gold and silver
only as means, and instruments of service. Thus uses them
selves are refulgent in heaven ; the good of use shining like gold,
and truth of use like sUver.(*) According to the quality, there
(') That charity towards a man's neighbor consists in doing what is good, just, and
right, in all our dealings and in every employment, nn, 8120, 8121, 8122. Hence, thai
diarity towards a man's neighbor extends itself to all things, both general and par
ticular, which he thinks, wills, and does, n. 8124. That a life of piety without a life
of charity is of no avail, but with it is profitable for all things; nn. 8252, 8258.
(*) That all good has its delight from use, and according to use, nn. 8049, 4984, 7033 ;
and also its quaUty ; conseauently, such as the use is, such is the good, n. 3049, Thai
e^ the happiness and delight of life result from uses, n. 997. In ganeral, that life is
the life of useS; n. 1964. That angelic life consists in the goods of lovo and charity,
thus ip performing uses, n. 452. That the Lord, and from Him the angels, regard only
tbe ends respected by man, which ends are uses, rin. 1817, 1645, 5844. That tho king
dom of tbo Lord s a kingdom of uaes, nn, 454, 696, 1108, 3645, 4064, 7038. That tC
190

HEAVEN. 362, 363
foie, ofthe uses which such persons had performed in the world,
is that of their opulence in heaven, and of thefr enjoyment and
happiness. Good uses consist in a man's providing for himself
and his family the necessaries of Ufe ; in desiring abundance for
the sake of his country, and also of his neighbor, to whom a rich
man can do good in many ways, which a poor man cannot ; and
because he is thus enabled to withdraw his mind from a life of
idleness, which is a pernicious life, since, in idleness, man, from
the evil inherent in him, is prone to indulge bad thoughts.
These uses are good, so far as they have in them a Divine Prin
ciple ; that is, so far as man looks in them to the Divine Being
and to heaven, and places his own good in those uses, and only
in wealth as a subordinate good, tending to promote the foj'mer.
362. But the lot of those rich men who have not believed in
a Divine Being, and have rejected from their mind the things
belonging to heaven and the church, is quite contrary. These
are in hell, surrounded by filth, misery, and destitution. Such
are the things into which riches are turned when they are loved
as an end ; and not only the riches are so changed, but also the'
uses to which they have been applied, and which were, either
that thefr possessors might follow in every thing the bent of their
inclinations, indulge in voluptuous enjoyments, and be able,
more abundantly and freely, to give their mind to flagitious
practices ; or else, to exalt themselves over others, whom they
despise. These riches, and these uses, seeing they have nothing
in them of a spiritual, but only what is of an earthly nature,
turn to filth. For a spiritual principle contained in riches and
the uses of them, is like the soul in the body, and like the light
of heaven in moist ground : without it, they rot, like a body
without a soul, and like moist ground without the Ught of heav
en. These are the persons whom riches seduce, and who are
withdrawn by them fl'om heaven.
363. The ruling affection or love of every man remains with
him after death, and is not extirpated to etei-nity. The reason of
this is, because the spirit of a man is altogether such as his love
is ; and, what is an arcanum, the body of every spirit and angel
is the external form of his love, perfectly corresponding to its
internal form, which is that of his natural and rational mind.
Hence it is that spirits are known as to their quality by their
countenance, their gestures, and their speech ; and man would
be known in the same manner, as to his spirit, whUe he Uves in
the world, had he not learned to put on, in his countenance, his
gestures, and his speech, appearances which do not belong to
nim. From these facts it may be seen with certainty, that man
remains to eternity, such as is his predominant affection or love.
serve tho Lord is to perform uses, n. 7038. That all have a quality according to the
quahty ofthe uses which they perform, nn. 4054, 6315 ; Illustrated, n. 7038. 191

363, 364 HEAVEN.
It has been granted me to converse with some who Uved seven
teen centuries ago, and whose lives are known from the writings
of that age ; and it was ascertained, that they are stiU led by the
love which prevailed in them then. It may hence also appear
with certainty, that the love of riches, and of the uses to be per
formed by riches, remains with every one to eternity, and con
tinues to be completely of the same quality as had been acqufred
in the world. There is, however, this difference ; that riches,
with those who had employed them for good uses, are turned
into enjoyments according to those uses ; whereas riches, with
those who had employed them for bad uses, are tumed into filth ;
with which also, they are then delighted ; much as, in the world,
they had been delighted with riches for the sake of the bad uses
to which they applied them. The reason that they are then
deUghted with filth, is, because the foul voluptuous pleasures
and flagitious practices, which were the uses to which they ap
plied them,: — and avarice likewise, which is the love of riches
without regard to any use, — correspond to filth. Spiritual filth
is nothing else.
364. As for the poor, they do not go to heaven on account of
their poverty, but on account of their Ufe. His life follows every
one, whether he be rich or poor. There is no special grace for
one any more than for another :(*) he is received who has Uved
well, and he is rejected who has lived iU. Besides, poverty se
duces and withdraws a man from heaven, as much as wealth
does. Among the poor are great numbers who are not content
with their lot, who covet many things, and who believe riches to
be real blessings ;(^ on which account, not obtaining them, they
are incensed, and form bad thoughts of the Divine Providence.
They also envy others their advantages ; and, besides, they are
equally ready to defraud others when they find opportunity, and
equally live in debasing voluptuous pleasures. Not so the poor
who are content with their lot, who are industrious and diligent
in their caUing, who love work better than idleness, and who
deal sincerely and faithfuUy ; living, at the same time, a Christian
Ufe. I have sometimes conversed with some of those, who be
longed to the class of peasants and common people, who, while
they Uved in the world, had believed in God, and had done what
was just and right in thefr caUings. Being grounded in an affec
tion for knowing the truth, they asked what charity and faith
are ; because, in the world, they had heard much about faith,
(•) That there is no such thing as immediate mercy, but that mercy is mediate, that
18, is shown to those who live according to tho Lord's precepts ; because, from a prin
ciple of mercy. He loads men continually in the world, and afterwards to eternity, nn.
8700, 10,659._
(°) That diarnities and riches are not real blessings, wherefore they are given to the
wicked as well as to the good, nu. 8989, 10,775, 10,776. That real blessing is the recap
tion of love and of faith from the Lord, and thereby conjunction, for thence comai
eternal happiness, nn. 1420, 1422, 2846, 3017, 8408, 8'504, 8514, 3530, 3565, 3584, 4»ll[
4981, 8939, 10,495. . . i > > . i -¦ >
192

HEAVEN. 364, 365
aud, iu the other life, much about charity. It was, therefore,
told them, that charity is every thing that relates to life, and faith
is every thing that relates to doctrine ; consequently, that charity
consists in willing and doing what is just and right in all our
dealings, and faith in thinking justly and rightly : and that faith
and charity are mutuaUy conjoined, like doctrine and a life ac
cording to it, or like thought and will ; and that faith becomes
charity, when a man also wUls and does what he justly and
rightly thinks ; on the accomplishment of which, they are no
longer two, but one. All this they well understood, and rejoiced
at tne information, observing that, when in the world, they could
not comprehend, how believing could be any thing else than
living. 365. From these facts it may appear with certainty, that both
rich and poor go to heaven alike, and the one as easily as the
other. The reason that it is imagined that the poor are admitted
easily, and the rich with difficulty, is, because the Word has not
been understood, where it makes mention of the rich and the .
poor. By the rich are there meant, in the spiritual sense, those
who abound in the knowledges of good and truth, thus who be
long to the church, which is in possession of the Word ; and by
the poor, those who are destitute of such knowledges, but yet
desire them, thus, who live in countries beyond the limits of the
church, where the Word does not exist. By the rich man who
was clothed in purple and fine Unen, and who was cast into hell,
is meant the Jewish nation, which, as possessing the Word, and
thence abounding in the knowledges of good and tmth, is called
a rich man. By garments of purple are also signified knowledges
of good, and by garments of firle Unen, knowledges of truth.(')
But by the poor man who lay at his gate, and desired to be fed
with the crambs which fell from the rich man's table, and who
was carried by angels into Abraham's bosom, are meant the
Gentiles, who did not possess the knowledges of good and truth,
but yet desired them. — (Luke xvi. 19 — 31.) By the rich men
who were called to a great supper, and excused themselves, is
also meant the Jewish nation ; and by the poor men who were
introduced in thefr place, are meant the nations that were not
within the church. — (Luke xii. 16 — 24.) Who are meant by the
rich man, of whom the Lord said, "It is more easy for a camel
to go through the eye of a needle, than for a rich man to enter
into the kingdom of God" (Matt. xix. 24), shaU also be explained.
By a rich man are there meant the rich in both senses, both tho
natural and the spiritual. In the natural sense, the rich are
those who abound in wealth, and set their heart upon it : but, in
the Bpiritual sense, they are those who abound in knowledges
C) That garments signify truths, thus knowledges, nn. 1073, 2576. 5819, 5954, 9212,
9216, 9952, 10,536. That purple signifles celestial good, n. 9467. That fine linen sig
nif es truth from a celestial origin, nn. 5319, 9469, 9744.
13 193

865, 366 HEAVEN.
and sciences, for these are spiritual riches, and who desfre, by
means of them, to introduce themselves, by self-derived intelU
gence, into the things belonging to heaven and the church. As
this is contrary to divine order, it is said that it is easier for a
camel to pass through the eye of a needle : for in the spfritual
sense, by a camel is signified the principle of knowledge and
science in general, and by the eye of a needle, spiritual truth.O
That such things are signified by a camel and the eye of a needle,
is not known at the present day, because hitherto the science has
not been disclosed, which teaches what is meant, in the spiritual
sense of the Word, by the expressions employed in its literal
sense. In every particular of the Word there is contained a
spiritual sense ; and a natural sense also ; for, in order that con
junction might be eff'ected between heaven and the world, or
between angels and men, after immediate conjunction had ceased,
the Word was written by pure correspondences, according to the
relation between natural things and spfritual. It hence is evi
dent, who are specificaUy meant by the rich man in the above
cited passage. (That by the rich are meant in the Word, m its
spiritual sense, those who possess the knowledges of good and
truth, and, by riches, those knowledges themselves, which also
are real spfritual riches, may be seen from various passages : as
Isaiah x. 12 — 14, xxx. 6, 7, xlv. 3 ; Jerein. xvu. 3, xlvU. 7, 1, 36,
37, U. 13 ; Dan. v. 2, 3, 4 ; Ezek. xxvi. 7, 12, xxvu. 1 — end ;
Zech. ix. 3, 4; Ps. xl. 13; Hos. xU. 9; Eev. ui. 17, 18; Luke
xiv. 33 ; and elsewhere. And that by the poor in the spiritual
sense, are signified those who do not possess the knowledges of
good and truth, and yet desire them, ^may be seen from Matt.
xi. 5 ; Luke vi. 20, 21, xiv. 21 ; Isa. xiv. 30, xxix. 19, xU. 17, 18 ;
Zeph. iii. 12, 18. All these texts may be seen explained in the
Arcana Coelestia, n. 10,227.)

OF MARRIAGES IN HEAVEN.
366. Since the inhabitants of heaven are from the human race,
whence consequently the angels who occupy it are of both sexes ;
(') That a camel, in the Word, signifies the principle of knowledge and of science in
general, nn. 8048, 3071, 8148, 8145. What is meant by necdlc-work, and working -with
a needle ; and hence, what by a needle, n. 9688. That to enter into the truths of faith
from scientifics is contrary to divine order, n. 10,236. That those who do so become
infatuated as to those things which beloug to heaven and to the church, nn. 128, 129,
180, 232, 288, 6047. And that in the other life, when they think about spu-ituol things,
they become like persons intoxicated, n. 1072. What further is their quality, n. 196.
Examples to illustrate that spiritual things cannot be comprehended, if entrance to
them be made by scientifics, nn. 288, 2094, 2196, 2208, 2209. That from spiritual truth
It is allowable to enter into the scientifics which belong to the natural man ; but not
vice versa, because spiritual influx into tho natural principle takes place, but not natural
influx into the spiritual principle, nn. 8219, 5119, -5259, 6427, 5428, 6478, 6822, 9110,
9111. That tho truths ofthe Word and ofthe church ought first to bo acknowledge!),
end afterwards it is allowable to consult scientifics, but not vice versa, n. 6047.
194 ,

HEAVEN. 367, 368
and s mee it was ordained from creation that the woman should
be for the man, and the man for the woman, thus that the one
should be the other's; and since the love that it should be so is
innate in both ; it follows, that there are marriages in the hea
vens as well as on earth. Marriages in the heavens, however,
greatly differ from marriages on earth. What, therefore, is the
nature of marriages m the heavens, in what they differ from
mamages on earth, and in what they agree, shaU here ba
shown. 367. In the heavens, marriage is the conjunction of two into
one mind; the nature of which conjunction shaU be first ex
plained. The mind consists of two parts, one of which is caUed
the understanding, and the other the wiU. When those two
parts act m unity, they are then caUed one mind. In heaven,
the husband acts as that part which is called the understanding,
and .the wife as that which is caUed the wiU. When this con
junction, which exists in the interiors, descends into the inferior
parts that belong to the body, it is perceived and felt as love ;
and the love thus felt is conjugial* love. From these truths it is
evident, that conjugial love derives its origin fi-om the conjunc
tion of two individuals into one mind. This is termed, in heaven,
dweUing together ; and it is said of such, that they are not two,
but one. Iherefore, in heaven, two mamed partners are not
caUed two, but one angel.(')
368. That there should exist such a conjunction of the hus
band and wife in thefr inmost parts, which belong to their minds,
results from creation itself For the man is bom to be under the
infiuence of inteUect, thus, to think from the understanding ; but
the woman to be under the influence of will, thus, to think from
the wUl. This also is evident from the inclination, or connate
(') That it is-unkno-wn at this day what and whence conjugial love is, n. 2727. Tliat
conj,ugial love consists in wiUing what the other wills, thus mutually and reciprocally,
n. 2781. That those who are grounded in conjugial love dwell together in their inmost
principles of life, n. 2782. That there is a union of two minds, and thus that from love
they become one, nn. 10,168, 10,169. For tho love of minds, wliioh is spiritual love, is
union, nn. 1894, 2057, 8989, 4018, 5807, 6195, 7081—7086, 7501, 10,130.
* This word, conjiigial, is not in common use in tho English language, which has
adopted conjugal i!«tead. Both are originally Latin, in wliioh langtmgo they aro writ
ten conj'ugialia, and conjugalis. Though both the Lutin words are equally classical, our
Author, when speaking of what he denominsltes " conjugial love," lias confined him
self to the use of the former. Only a very few instances of the use of the latter occur
in all his works ; and then, as generally appears most probable, by error of the press.
The reason of his preference is doubtless to be found in their etymology. ConjugiaUt
is derived, thioiigh conjugmm {marriage, and conjux, — a married partner), from con-
jungo, which eignifies to conjoin ; whereas conjugalis is from conjugo, which signifies
)o yolce together. Now as a yoke carries with it the idea of compulsion and domination,
which is abhorrent from all that our Author teaches ofthe genuine nature of marriage
love ; whilst the idea of conjunction is in perfect harmony -with it ; it can be no matter
of surprise that he preferred the term conjugialia to conjugalis. As, also, the original
radical ideas remain in the words when anglicized by lopping off their termination,
most of our Author's translators have preferred to adopt the appropriate, though un
usual word, conjugial, instead of the less appropriate, though common word, conjugat.
The superior softness of tho former in sound, also, renders it more suitable in appiios-
tion to such a sul^eot as Oonjugial Love. For thesa reasons, tho word conjugtai ir
retitiued in the present translation. — N.
195

869, 370 HEAVEN.
disposition, of each : and Ukewise from thefr foi-m. From their
disposition, it is seen, that the man acts from reason ; but the
woman from affection : and from their form, that the face of
the man is more rough and less beautfful, his speech of deeper
tone, and his body more robust ; whUst the face of the woman
is smoother and fafrer, her tone of voice more tender, and her
body more delicate. There is a simUar difference between the
xmderstanding and the wUl, or between thought and affection ;
and also between truth and good, and between faith and love ;
for truth and faith have relation to the understanding, and good
and love to the wiU. It is on this account, that, in the Word,
by a youth and man, in the spiritual sense, is meant the under
standing of truth, and by a vfrgin and woman, the affection of
good ; and also, that the church, by virtue ,of her affection for
good and truth, is called a woman and a virgin ; and further,
ftiat all who are grounded in the affection of good are called
vfrgins ; as in Eev. xiv. 4.(*)
369. Every one, whether man or woman, enjoys understanding
and will ; but stiU, in the man, the understanding predominates,
and in the woman, the wUl ; and the character of the human
being is determined by the predominating faculty. In marriages
in the heavens, however, there is not any domination exercised
by one party over the other ; for the will of the wife is also that
of the husband, and the understanding of the husband is also
that of the wife ; because the one loves to will and to think as
the other does, and thus, to do so mutually and reciprocaUy ; the
result of which is, their conjunction into one. This conjunction
is actual ; for the will of the wife enters into the understanding
of the husband, and the understanding of the husband into the
wiU of the wife, more especially when they look each other in
the face : for, as has often been stated above, in the heavens
there is a communication of thoughts and affections ; and more
especially does this exist between married partners, because they
mutually love each other. From these statements may be seen,
what is the nature of that conjunction of minds which constitutes
marriage, and produces conjugial love, in the heavens ; namely,
that it consists in the one partner's willing or desiring that what
ever is his or hers should be the other's, and in the reciprocal
existence of such will or desire.
370. It has been told me by the angels, that just in proportion
as two married partners are united in such conjunction, they are
(') That young men, in the Word, signify the understanding of truth, or one that is
Intelligent, n, 7668. That men {vvri) have a like signification, nn. 158, 265, 749, 915,
1007, 2517, 3184, 8236, 4823, 9007. That a woman signifies tho affection of good and oi
truth, nn. 568, 8160, 6014, 7887, 8994: also the church, nn. 252, 253, 749, 770: and that
a wife also signifles tho same, nu. 252, 253, 409, 749, 770 ; with what difference, nn. 915,
2517, 8286, 4510, 4822. That husband and wife, in the supreme sense, are predicated
of the Lord and of his conjunction with heaven and the cliurch, n. 7022. That a -vir
gin signifies the affection of good, nn. 8067, 8110, 8179, 8189, 6781, 6742: and also the
church, nn. 2G62, 8081, 39C3, 4688, 6729, 6775, 6778.
•196

HEAVEN. 370, 371
in the enjoyment of conjugial love, and at the same time, and i'n
the same proportion, of inteUigence, wisdom, and happiness. The
reason of this is, because the Divine Truth and the Divine Good,
which are the sources of all intelligence, wisdom, and happiness,
!)rincipaUy flow into conjugial love, and consequently, conjugial
ove is the actual plane for receiving the divine influx, for this
reason, that it is, at the same time, the marriage of truth and
good. For as it is a conjunction of understanding and will, it is
also a conjunction of truth and good ; since the understanding
receives the Divine Truth, and also is formed by truths, and the
will receives the Divine Good, and is also formed by goods : for
what a man wUls, is, to him, good, and what he understands, is,
to him, truth : whence it amounts to the same thing, whether we
say, the conjunction of understanding and wiU, or whether we
say, the conjunction of truth and good. The conjunction of truth
and good constitutes an angel, together with his intelligence,
wisdom, and happiness ; for an angel is such, in proportion as
good is conjoined in him with truth, and truth with good ; or,
what amounts to the same, an angel ie such, in proportion as
love is conjoined in him with faith, and faith with love.
371. The reason that the Divine Sphere proceeding from the
Lord flows principally into conjugial love, is, because that love
descends from the conjunction of good and truth; for, as just
observed, whether we say, the conjunction of the understanding
and the will, or, the conjunction ofgood and truth, it amounts to
the same thing. The conjunction of good and truth derives its
origin from the Lord's Divine Love towards all the inhabitants
of heaven and earth. From the Divine Love proceeds the Divine
Good ; and the Divine Good is received by angels and by men
in divine truths. The only receptacle of good is trath ; on which
account, nothing that proceeds from the Lord and from heaven
can be received by any one who is not in possession of truths.
In proportion, therefore, as truths are conjoined in man with
food, the man himself is conjoined with the Lord in heaven.
[ere, then, is the actual origin of conjugial love ; consequently,
that love is the actual plane of the Divine Influx. This is the
reason that, in heaven, the conjunction of good and truth is called
the heavenly marriage, and that, in the Word, heaven is com
pared to a mari'iage, and is actually so called ; and that the Lord
is termed the bridegroom and husband, and heaven, together with
the church, the bride and wif'e.(')
(') That love truly conjugial derives its origin, cause, and essence, from the marriage
ofgood and truth ; thus, that it is from heaven, nn. 2728, 2729. Of the angelic spirits,
who have a perception whether there be a conjugial principle, from the idea of tbe con
junction ofgood and truth, n. 10,756. That conjugial love is circumstanced altogether
like the conjunction ofgood and truth, nn. 1904, 2173, 2429, 2503, 3101, 3102, 3155, 3179,
8J80, 4358, 5407, 5835, 9206, 9495, 9637. In what manner the conjunction of good and
truth is effected, and with whom, nn, 3834, 4096, 4097, 4301, 4346, 4353, 4364, 4368,
6365, 7623—7627, 9258. That it is not known what love truly conjugial is, except by
those who .ire established in good and truth from the Lord, n. 10,171. That in the
197

872—374 HEAVEN.
372. Good and trath conjoined in an angel or a man are not
two but one ; since good, then, belongs^ to trath, and truth to
good. This conjunction is like that which exists, when a man
thinks what he wiUs, and wiUs what he thinks; for then the
thought and the will constitute a one, thus one mind ; for the
thought forms, or presents in a form, that which the wiU desires,
and the will infuses into it deUght. This, also, is the reason,
that two married partners are not, in heaven, called two^ but one
angel. It is this, Ukewise, which is meant by these words of the
Lord : "Home ye not read, that He who made them from the
beginning made them a male and a female, and said. For this
cause shall a man leave father and mother, amd shall clea/oe to
Ms wife, and they two shall be one fl,esM Wherefore they are
no more ii/oo, bat one flesh. What, therefore, God hath joined-
together, let not man put asunder.  AU men cannot receive
this saying, same they to whom it is given." — (Matt. xis. 4, 5, 6,
11 ; Mark x. 6 — 9 ; Gen. ii. 24.) What is here described, is the
heavenly marriage in which the angels live, and, at the same
time, the marriage of good and trath ; and by man's being foi^
bidden to put asunder what God hath joined together, is meant,
that good is not to be separated from trath.
373. From these truths may now be seen, whence love truly
conjugial proceeds ; namely, that in those who are united in
marriage, it is first formed in the mind, and that it descend*
thence, and is derived into the body ; where it is perceived and
felt as love. For whatever is felt and perceived in the body
derives its origin from man's spiritual part, since it proceeds
from his understanding and will. These constitute the spiritual
man; and whatever descends from the spfritual man into the
body, there shows itseff under another form, but stiU remaining
similar and unanimous ; as is the case with the soul and the
body, and with the cause and the effect. (As may be manifest
from what was stated and shown in the two Sections on Cor
respondence.) 374. I once heard an angel describing love fruly conjugial, and
its heavenly delights, to this effect : That it is the Divine Sphere
of the Lord in heaven, which is the Divine Good and the Divine
Truth, united in two individuals, but in such a manner, as not to
be two, but one. He said, that two married partners, in heaven,
are that love in form, because every one is' his own good and his
own truth, both with respect to his mind and his body ; for the
body is the ef&gj of the mind, being formed after its likeness.
He inferred from this, that the Divine Being is effigied in two
individuals who are united in love truly conjugial ; and, since
the Divine Being is effigied in them, that heaven is so likewise,
since the universal heaven is the Divine Good and Divine Truth
Word, by marriage is signified tho marriage of good and truth, nn. 3132 4434, 488&
That in love truly conjugial is the kingdom ofthe Lord aud heaven n 2787
198 . • •

HEAVEN. 375 — 377
proceeding from the Lord ; whence it is that aU the elements of
heaven are inscribed on that love, with beatitudes and enjoy
ments beyond the power of computation. He expressed the
number by a word which involved myriads of myriads. He
wondered that the members of the church should know nothing
of this subject, although the church is the Lord's heaven upon
earth, and heaven is the marriage of good and truth. He said
that he was astounded at the thought, that adultery is practised
within the church more than out of it, and is even confirmed as
aUowable, although the delight of it, in the spiritual sense, and
thence in the spiritual world, is, in itself, nothing but the delight
ofthe love of falsity conjoined with evil ; which is infernal delight ;
being diametrically opposite to the delight of heaven, which is that
of the love of truth conjoined with good.
375. Every one knows, that two married partners, who love
each other, are interiorly united, and that the essential thing in
marriage is the union of minds. From this truth it may be known,
that such as is, inherently, the character of their minds, such is
that of their union, and, also, such is that of the love existing
between them. The mind is solely formed by truths and goods :
for aU things that exist in the universe have reference to good
and truth, and also to their conjunction : whence it results, that
the union of minds is altogether such in quality as are the goods
and truths by which they are formed: consequently, that th'e
union of minds that are formed by genuine truths and goods is
the most perfect. It is to be observed, that no two things mutually
love each other more than trath and good ; on which account,
fi'om that love descends the love truly conjugial.(^) Falsity and
evil also love each other ; but this love is changed into hell.
376. From what has now been stated respecting the origin ^ '
conjugial love, a conclusion may be drawn as to who are in the
enjoyment of it, and who are not. It may be seen, that those
are in the enjoyment of conjugial love, who, by the reception of
divine truths, are grounded in Divine Good ; and that conjugial
love is more genuine, so far as the truths, which are conjoined,
with good, are more genuine. It also foUows, since all the good
which is conjoined with traths is from the Lord, that no one
can be in the enjoyment of the love truly conjugial, unless he
acknowledges the Lord and his Divinity; for without that ac-
knowled'gment, the Lord cannot enter by infiux, and be conjoined
with the truths that are possessed by man.
377. From these remarks it is evident, that those are not in the
(*) That all things in the universe, both in heaven and in the world, have reference
to good and truth, nn. 2451, 3166, 4890, 4409, 5232, 7256, 10,122. And to the conjun etina
of both, n. 10,555. That between good and truth there is a marriage, nn. 1094, 1178^
2503. That good loves, and from love desires, truth, and its conjunction with itself,
and that hence they are in a perpetual tendency to conjunction, nn. 9206, 9207, 94^5.
That the life of truth is from good, nn. 1589, 1997, 2579, 4070, 4096, 4097, 473K 4757,
4884,5147,9667. That truth is the form of good, nn 8049, 3180, 4574, 93 '•4. Tnat truth
te to good as water to bread, n. 4976.
199

878, 379 HEAVEN.
enjoyment of conjugial love who are immersed in' falsities,, anc
not at all those who are immersed in falsities grounded in evil
With those, also, who are immersed in evil and th'ence in falsities
the interiors, which belong to the mind, are closed, wherefort
there cannot exist any origin of conjugial love there : but beloM
those interiors, in the extemal or natural man separate from th(
internal, there exists a conjunction of falsity and evU, which is
caUed the infernal marriage. It has been granted me to see
the nature of the maniage that exists between pereons who an
immersed in falsities of evU, and which is called the infernai
marriage. They talk with each other, and also are connected
from an impulse of lasciviousness; but they inwardly burr
against each other with deadly hafred, which is so great as tc
surpass all description.
378. Neither can conjugial love exist between two persons ol
different religions, because the tmth of the one does not agree
with the good of the other, and two dissimilar and discordant
elenients cannot make one mind out of two ; on which account,
the origin of thefr love does not partake of any thing of a spfritual
nature. If they live together in concord, it is only from natural
cau8es.(*) On this account, in the heavens, marriages are con
tracted between parties who belong to the same society, because
these are grounded in simUar good and trath ; but not between
parties who belong to different societies. (That aU in heaven
who are in the same society are grounded in similar good and
truth, and differ from those who are in other societies, may be
seen above, nn. 41, et seq?) This, also, was represented among
the Israelites by thefr contracting marriages within thefr own
fribes, and, specificaUy, within their own families, and not out
of them.
379. Neither can love traly conjugial exist between one hus
band and several wives : for this desfroys its spiritual origin,
which consists in the formation of one mind out of two; conse
quently, it desfroys the interior conjunction, which is that of
food and trath, from which the very essence of conjugial love is
erived. The marriage of a man with more than one wife, is like
an understanding divided among several wills ; and Uke a man
who is attached, not to one church, but to several ; in which case
his faith is drawn different ways, tUl it becomes none at all. The
angels affirm, that to have a plurality of wives is utterly contrary to
Divine Order ; and tliat they know this from several causes, among
which, this is one : That as soon as they entertain the thought of
marriage with more than one wife, they lose all sense of internal
beatitude and heavenly happiness, and immediately become like
persons intoxicated, because good is then disjoined in them from
its own truth : and as the interiors that belong to their minds faU
(') That marriages between those who are of different religions ore unlawful, on
•eoount ofthe non-coru'unction of similar good and truth in tho interiors, n. 8998.
200

HEAVEN. 379, 380
into such a state on the mere thought of such a thing with any
intention, they perceive clearly, that marriage with more than
one wife would shut their internal, and, in place of conjugial love,
would introduce the love of lasciviousness, which is a love that
withdraws from, hea ven.(^ They say, further, that man with dif
ficulty comprehends this, because there are few who are grounded
in genuine conjugial love; and they who are not, know nothing
whatever of the interior delight which is inherent in that love,
but only of the delight of lasciviousness, which is turned into
what is undeUghtful after persons of this character have lived a
Uttle time together ; whereas the delight of love truly conjugial
not only lasts till old age in the world, but also becomes the
delight of heaven after death, and is then filled with interior
enjoyment, which is perfected to etemity. They stated, also,
that the beatitudes of the love truly conjugial might be enumer
ated to the extent of several thousands, not one of which is known
to man, nor can be comprehended by any individual who is not
grounded in the marriage of good and truth derived from the Lord.
380. The love of domination to be exercised by one party over
the other completely banishes conjugial love and its heavenly
delight : for, as observed above, conjugial love, and the delight
belonging to it, consist in the circumstance, that the wUl of one
is that of the other, and that such is their state mutually and
reciprocally. The love of domination destroys this; for the
raling party would have his or her wUl alone to be in the other,
and none of the other's reciprocally in him or her ; whence there
is nothing mutual between them, no communication of any lovo
and its delight with the other, and no reciprocal interchange*
although such communication and interchange, with the con
junction thence resulting, are what constitute that interior de
light, called beatitude, which exists in real marriage. The love
of domination utterly extinguishes this beatitude, and with it,
every thing celestial and spiritual belonging to that love, even
to the abolishing of all knowledge of its existence ; and if such
persons were told of it, they would regard it as so contemptible,
that on the mere mention of beatitude from such a source, they
would either laugh or fly in a passion. When one party wills or
loves what the other does, both enjoy liberty, for all liberty is
the offspring of love : but where domination is assumed, neither
enjoys liberty : one party is confessedly a slave ; and so is the
(•) As husband and wife ought to be one, and to dwell together in tbe inmost ground
of their life ; and as they together constitute one angel in heaven; therefore love truly
conjugial cannot exist between one husband and several wives, nn. 1907, 2740. That
to marry more wives than one at the same time is contrary to divine order, n. 10,837.
That no marriage can exist but between one husband and one wife, is clearly perceived
by those who dwell in the Lord's celestial kingdom, nn. 865, 3246, 9961, 10,172. The
reason is, because the angels there are Ji the marriage ofgood and .ruth, n. 8246. That
the Israelitish nation were permitted to marry several wives, and to adjoin concubines
to wives, but Christians are not so permitted ; the reason was, because that nation were
in externals without internals, but Christians may be in internals, thus in tbe marriage
ofgood and of truth, nn. 3246, 4887, 8809.
201

381, 382 HEAVEN.
ruling party too, because led as a slave by the lust of domination.
This, however, he cannot at all conceive, because he does not
know what the liberty of heavenly love is. From what has been
advanced above respecting the origin and essence of conjugial
-love, however, it may be known, that just in proportion as
domination enters, the minds of the parties are not united, but
divided. Domination subjugates; and the mind that is subju
gated has afterwards no will at aU, or else a contrary wiU : if
there is no wiU, there is also no love ; if a contrary wiU, instead
of love, there is hatred. The interiors of those who Uve in such
a maniage, are in such mutual collision and combat, as ever
exists between two opposites, however their exteriors may be
restrained and kept quiet for the sake of peace. The coUision
and combat of thefr interiors display themselves openly after
death. Then, for the most part, they meet; when they fight
like hostUe champions, mutually inflicting injuries as if they
would tear each other to pieces : for they then act according to
the state of thefr interiors. It has sometimes been granted me
to behold thefr battles and mutual injuries ; when I saw that, in
some, they were full of revenge and cruelty. For, in the other
Iffe, the interiors of every one are set at Uberty, and are no longer
held under restraint by external considerations, connected with
reasons that operate in the world : for every one is then seen to
be such in quality as he interiorly is.
381. There exists, with some, a certain resemblance of conjugial
love, which, nevertheless, is not conjugial love, where the parties
are not grounded in the love of good and trath, but is a love ap
pearing like it, grounded in various causes ; as, for instance, that
they may be waited upon in the house ; that they may live in
security, or in franquillity, or in idleness ; or that they may be
nursed in sickness and old age ; or to have their chUdren, whom
they love, taken care of With some, it is a state of constraint,
occasioned by' fear of the other party, or for their reputation,
or of injuries : and with some it is induced by lasciviousness.
.Conjugial love differs, also, in the two married partners them
selves : it may exist, more or less, in one, and Uttle, or not at aU,
in the other ; and as it may differ so widely, heaven may await
the one, and hell the other.
382. Genume conjugial love prevails in the inmost heaven,
because the angels of that heaven are eminently grounded in
the maiTiage of good and tmth ; and also, are eminently in the
enjoyment of innocence. The angels ofthe inferior heavens are
also in the enjoyment of conjugial love, but only so far as they
are grounded in innocence : for conjugial love, regarded in itself^
is a state of innocence ; wherefore, between married partners
who are grounded in conjugial love, there exist heavenly de
lights, which, as presented before their minds, are almost similar
to such sports of innocence as are practised among little chUdren j
202

hraVen. 381, 383
for there is nothing which does not impart delight to thefr
minds ; since heaven, with its joy, flows into aU the minutise of
their life. On this account, conjugial love is represented in
heaven by the most beautiful objects. I have seen it repre
sented by a vfrgin of inexpressible beauty, encompassed by a
bright cloud, it has been told me, that all the beautv that
adorns the angels in heaven is derived from conjugial love. THe
affections and thoughts which proceed from it are represented
by auroe or atmospheres of the brightness of diamonds, and
sparkling as with carbuncles and rabies; aU attended with de
lightful sensations affecting the interiors of the angels' minds.
In one word, heaven represents itself in conjugial love ; because
heaven, with the angels, consists in the conjunction of good and
truth ; and this conjunction constitutes conjugial love.
382.* Marriages in heaven differ from marriages on earth in
this respect. Besides their other uses, marriages on earth are
ordained for the procreation of offspring; but not in heaven;
but there, in lieu of the procreation of offspring, there is a pro
creation of good and truth. The reason that this procreation there
takes the place of the former, is, because marriage, in heaven,
is the marriage of good and fruth, as has been shown above ; in
which marriage, the supreme objects of love are good and tmth,
and their conjunction ; wherefore these are what are propagated
by marriages in heaven. It is on this account, that by nativities
and generations, in the Word, are signifled spiritual nativities
and generations, which are those of good and truth ; by mother
and father being signified the truth conjoined with good which
procreates ; by sons and daughters, the traths and goods which
are procreated; and by sons-in-law and daughters-in-law, the
conjunctions of these ; and so in other instances.(') From these
facts it is evident, that marriages in heaven are not like marriages
on earth. In the heavens, nuptials are spiritual, and are not to
be caUed nuptials, but conjunctions of minds originating in the
marriage of good and truth ; but on earth they are nuptials, be
cause they are not only of the spirit, but also of the flesh : and
as there are no nuptials in heaven, the two married partners are
not there caUed husband and wffe, but, from the idea which the
angels have of the conjunction of two minds into one, each is
called by a word which signifies, what is each other's mutually
(') That conceptions, births, nativities, and generations, signify spiritual concep
tions, &c., whicli are those of good and truth, or of love and faith, nn. 613, 1145,
1155, 2020, 2584, 8860, 8868, 4070, 4668, 6239, 8042, 9825, (10,197). That henco,
generation and nativity signify regeneration and re-birth by faith and love, nn. 6160,
5598, 9042, 9845. That a mother signifies the church as to truth, thus also the truth of
the church ; a father, the church as to good, thus also the good of the church, nn. 2691,
2717, 8703, 5589, 8897. That sons signify the affections of truth, thus truths, nn. 489,
491, 588, 2028, 3373, 4257, 8649, 9807. That daughters signify the affections of good,
thus goods, nn. 489, 490, 491, 2862, 8963, 6729, 6775, 6778, 9055. That a son-in-law
gienifles truth associated to the affection ofgood, n. 2389. That a danghter-in-law sig^
nines good associated to its truth, n. 4813.
* This number is repeated in the original. 203

383, 384 HEAVEN.
and reciprocally. From these observations may be known, how
the Lord's words respecting nuptials (Luke xx. 35, 36) are to be
understood.* 383. In what manner marriages are entered into in the heavens,
it has also been granted me to see. Throughout heaven, those
whose characters are similar are connected together in society, and
those whose characters are dissimUar are parted asunder. Every
heavenly society consists of angels of simUar dispositions: like
are drawn to like, not of themselves, but of the Lord. (See above,
nn. 41, 43, et seq?) In the same manner, conjugial partners, whose
minds are capable of being conjoined into one, are drawn to each
other ; whence, at first sight, they love each other fi'om thefr in
most soul, see themselves to be each other's conjugial partner, and
engage in marriage. Hence aU marriages in heaven are made by
the Lord alone. They also hold a sacred festival on the occasion,
which is celebrated in a numerous assembly ; the festivities differ
ing in different societies.
384. Marriages on earth, because they are the seminaries ol
the human race, and of the angels of heaven also (for, as has
been shown in its proper Section, the inhabitants of heaven are
from the human race) ; because, likewise, they proceed from a
spfritual origin, that is, from the marriage of good and trath ;
and since, in addition, the Lord's Divine Proceeding principaUy
flows into conjugial love ; are most holy in the estimation of the
angels of heaven : and, on the other hand, adulteries, as being
contrary to conjugial love, are regarded by them as profane.
For as, in marriages, the angels behold the marriage of good and
trath, which constitutes heaven, so, in adulteries, tney behold the
* The Author here makes a distinction between marriage and mtptials, which cannot
easily be made in English. We have no word in English to express the entering into
the state that he calls nwptials, but that which also expresses the entering into the state
that he deuominates marriage. Thus the expressions used in the English version of
the passage of Luke to which he refers, and which, he intimates, relate to the state of
nuptials, not that of real marriage^ are "marry," and "given in marriage." In Latin,
the terms are generally rendered "nubunt," and "tradere in nuptias." The last word
is that from which we have our nuptials. As, then, in the passage of Luke, and the
corresponding passages of Matthew and Mark, only carnal unions are spoken of, our
Author here applies the Latin word there used to express them, and which is anglicized
into nuptials, to carnal unions only ; of which, as he observes, there oan be none ii .
heaven. (The word nuptials, however, in English, is commonly appUed only to the
marriage-solemnities, uot to the marriage-state ; and its Latin original Ls so used by our
Author, in other parts of his works.) In Latin, there are three other words which sig
nify the marriage-state; — matrimomum, connuiimm, and conjugimm ;' iha last of which
is the term almost everywhere used by our Author, — doubtless because, including in its
etymological signification tbe idea of conjunction, which the others do not, it is best
adapted to convey the spiritual ideas which hs always has iu view.
For the further elucidation of this subject, including ample proofs that such marriages
as are meant by our Author do exist in heaven, and that the Lord's answer to the
Badducees, contained in the passage above referred to in Luke, and the corresponding
passages iu Matthew and Mark, only_ relates to merely carnal connections, which, or
course, cannot have place in heaven, it perhaps maybe allowable, because useful, to
refer to the work, by the writer of this note, entitled, " An Appeal in hehalf of tht
Views of the Sternal World and State, and the Doctrines of Faith and lAfe, held by ihe
Xine Ohuroh," &o. ; in Sect. VI. of which, all the objections that have been raised upon
this subject, and against our Author's representations of heaven and hell in genc-al, are
(tally considered. — N.
204

HEAVEN. 384, 385
marriage of falsity and evU, which cdnstitutes hell. On this
account, when they only hear adultery mentioned, they tum
themselves away ; which also is the reason, that when man
commits adultery with delight, heaven is shut against him ; and
when heaven is closed to him, he no longer acknowledges the
Divine Being, nor any thing belonging to the faith of the
church.(*) That all the inhabitants of hell are in oppositictn to
conjugial love, was given me to perceive from the sphere thence
exhaling, which was like a perpetual effort to dissolve and vio
late marriages ; from which it was made evident, that the de
light which reigns in hell is the delight of adultery, and that the
delight of adultery is also the delight of destroying the conjunc
tion of good and truth, which is what constitutes heaven. It
hence foUows, that the deUght of adultery is an infernal deUght
completely opposite to the deUght of marriage, which is a heaven
ly delight.
385. There were certain spirits, who, from habit acquired in
the life of the body, infested me with peculiar ingenuity. They
effected it by a gentle, and, as it were, undulatory kind of influx,
such as is usually that of weU-disposed spirits ; but I perceived
that it included cunning and simUar vices, to captivate and de
ceive. At length I entered into conversation with one of them,
who, I was informed, when he lived in the world, had been a
fjeneral officer ; and as I perceived that a lascivious tendency
urked in his ideas of thought, I conversed with him on the sub
ject of marriage. I used the spfritual sort of speech accompanied
by representatives, which fuUy express the sense intended, with
many accompaniments, in a moment. He said, that when he
lived in the body, he had accounted adulteries as nothing. But
it was given me to reply, that adulteries are wicked, although
they appear to such as himself, from the delight that they took in
them, and from the persuasion thence inspfred, not to be of such
a nature — in fact, to be aUowable. I observed, that he might be
convinced of their wickedness by the consideration, that marriages
are the seminaries of the human race, and thence, also, of the
kingdom of heaven, and therefore on no account to be violated,
but to be esteemed holy ; as also, from the consideration, which
he ought to be aware of, as being in the other Ufe, and in a state
of perception, that conjugial love descends from the Lord through
heaven, and that from this love, as its parent, is derived mutual
love, which is the strengthening bond of heaven ; and, in ad
dition, from the fact, that when adulterers only approach to the
(•) That adulteries are profane, nn. 9861, 10,174. That heaven is closed against adul
terers, n. 2750. That those who have perceived delight in adulteries, cannot enter into
heaven, nn. 539, 2738, 2747, 2748, 2749, 2761, 10,175. That adulterers are unmerciful,
and witbout a religious principle, nn. 824, 2747, 2748. That the ideas of adulterers are
filthy, nn. 2747, 2748. That in the other life they love filth, and are in such hells, nu.
8765, 6804, 5722. That by adulteries, in the Word, are signifled the adulterations of good,
end by whoredoms the perversions of truth, nn. 2466, 2729, 8399, 4865, 8904, 10,648.
205

386, 387 HEAVEN.
vicinity of heavenly societies, they are made sensible of their
own stench, and cast themselves headlong down towards heU.
I further observed, that at least he might know, that to violate
marriages is contrary to the divine laws, and to the civil laws of
aU states, as weU as confrary to the genuine light of reason, be
cause it is contrary to all order, both divine and human : with
more to the same effect. But he repUed, that he had no such
thoughts, while in the life of the body. He wished to reason as
to whether it was so. But he was told, that truth does not ad
mit of reasonings, for they favor the delights of the reasoner,
thus his evUs and falsities ; and that he ought first to think of
the considerations that had been advanced, because they were
trae : It was also urged upon him, from that principle so well
known in the world, — ^that no one ought to do to another what
he would not like another to do to him, — ^to consider, if any one
had deceived in that manner his own wife, whom he loved, as
every man loves his wife in the beginning of thefr marriage,
whether, speaking while he was incensed with anger on the occa-,
sion, he would not himself have expressed detestation of adultery,
and, being a man of strong mind, would not have confirmed him
self more than others in the belief of its criminaUty, even to the
extent of condemning it to hell.
386. It has been shown me, in what manner the delights of
conjugial love advance in thefr progress towards heaven, and the
delights of adultery in thefr progress towards hell. The pro
gression of the delights of conjugial love towards heaven, was
effected by entering into beatitudes and felicities eontinuaUy
more numerous tUl fliey become innumerable and ineffable ; and
the more interiorly they advanced, into stiU more innumerable
and ineffable ones, till they reached the very beatitudes and
felicities of the inmost heaven, or the heaven of innocence ; and
all with the most perfect freedom : for all freedom proceeds fi-om
love, and thus the most perfect freedom from conjugial love,
that being heavenly love itself But the progression of adultery
was towards hell, and, by degrees, to the lowest of aU, where
nothing exists but what is dfreful and horrible. Such is the lot
which awaits adulterers after their life in the world. By adul
terers are meant those who find what is delightful in adulteries
and what is not deUghtful in mari-iage.

OF THE OCCUPATIONS OF THE ANGELS IN HEAVEN.
387. The occupations that exist in the heavens cannot be
enumerated, nor specifically described, but only admit of some
thing being stated respecting them of a general nature ; for they
are innumerable, and vary, also, according to the offices of the
206

HEAVEN. 388 — 390
various societies. Every society discharges its pecuUar office:
for as the socief.es are distinctly arranged according to the goods
by which they are distinguished (see above, n. 41), they are also
arranged according to the uses which they perform ; since the
goods which prevail with all the inhabitants of heaven are goods
in act, which are uses. Every one, there, performs some use ;
for the Lord's kingdom is a kingdom of uses.(')
388. There are in heaven, as on earth, various adminisfrations ;
for there exist there ecclesiastical affairs, civil affairs, and domestic
ones. That there exist there ecclesiastical affairs, is manifest
from what was stated and shown above respecting Divine Wor
ship, nn. 221 — 227. That there exist there civU aftairs, is plain
from what was advanced respecting Governments in Heaven,
nn. 213 — 220. And that there exist there domestic affairs, from
what has been detaUed respecting the Habitations and Mansions
of the Angels, nn. 183 — 190 ; and respecting Marriages in
Heaven, nn. 366 — 380. It hence foUows, that many occupations
and administrations exist within every heavenly society.
389. All things in heaven are instituted according to Divuie
Order, which is everywhere maintained by administrations dis
charged by angels ; such affafrs as relate to the general good or
use being administered by the wiser angels, and such as relate
to any particular good or use by those less wise ; and so pro
gressively. Those who discharge them are arranged in subor
dination, exactly as the uses themselves are subordinated in the
arrangements of Divine Order. It hence results, that dignity is
attached to every occupation according to the dignity of its use.
No angel, however, an-ogates the dignity to himself, but ascribes
it all to the use ; and as the use is the good which he performs,
and aU good is from the Lord, he gives it all to the Lord. He,
therefore, who thinks of honor as due to himself and thence to
the use performed by him, and not to the use performed by him
and thence to himself, cannot fill any office in heaven ; because
he looks away from the Lord, regarding himself in the first place
and use in the second. When use is mentioned, the Lord is
meant, also ; since, as just observed, use is good, and good is
from the Lord.
390. From these observations may be inferred what is the
nature of the subordinations that exist in heaven ; namely ; that
in proportion as any one loves, esteems, and honors, any use,
he also loves, esteems, and honors, the person to whom that use
is adjoined : and also, that the person is loved, esteemed, and
honored, in proportion as he does not arrogate the use to hira-
(') That the kingdom of the Lord is a kingdom of uses, nn. 454, 696, 1 103, 3645, 4054,
7088. That to serve the Lord is to perform uses, n. 7088. That, iu the other life, all must
perform uses, n. 1103. Even the wicked and infernal; biit in what manner, n. 696.
That all are such as are the uses which they perform, nn. 4054, 6816 ; illnstratedj n.
t088. . That angelic blessedness consists in the goods of charity, thus in performing
tses, n. 4.54.
207

390, 391 HEAVEN.
self, but ascribes it to the Lord ; for it is in this proportion that
he is wise, and that the uses which he performs are performed
from a good principle. Spfritual love, esteem, and honor, are
nothing but love, esteem, and honor for use in the person who
performs it ; and the honor of the person is derived from the use,
and not that of the use from the person. He, also, who looks at
men under the infiuence of spiritual fruth, regards them in no
other manner : for he sees that one man is like another, whether
stationed in great dignity or in little, the difference being solely in
their wisdom ; and wisdom consists in loving use, consequently,
in loving the good of our feUow-citizens, of me society to which
we belong, of our country, and of the church. Love to the Lord,
also, consists in the same, since aU the good which constitutes
the good of use is from Him : and so, Ukewise, does love towards
our neighbor, since the good that is to be loved in our feUow-cit-
izen, in our society, in our country, and in the church, and which
is to be done to them, is our neighbor.(')
391. AU the societies in the neavens are distinctly arranged
according to the uses which they minister, since they are dis
tinctly arranged according to the various kinds of good in which
they are grounded (as stated above, nn. 41, et seq.) ; and those
goods are goods in act, or goods of charity, which are uses.
There are societies, whose occupations consist in having the care
of infants. There are other societies whose occupation it is to
instruct and educate them as they grow up. There are others,
that, in like manner, instract and educate boys and girls that
have acquired a good disposition from the education they had
received in the world, and who thence go to heaven. There are
others, that teach the simple good who come from the Christian
world, and lead them into the way to heaven. There are others,
that discharge the same office to the various classes of Gentiles.
There are others, that protect novitiate spfrits, who are such as
are newly arrived from the world, from the infestations proceed
ing from evil spirits. There are some angels, also, who attend
upon those who are in the lower earth ; and there are some who
are present with those in hell, who so restrain their violence, as
to prevent them from torturing each other beyond the prescribed
limits. There likewise ai'e some who attend upon those who are
being resuscitated from the dead. In general, the angels of
(') That to love one's neighbor is not to lovo his person, but to love that which apper
tains to him, and which constitutes him, nn. 5025, 10,386. That those who love the
person, and not what appertains to the man, and which constitutes him, love equally
an evil man and a good man, n. 8820 : and that they do good alike to the evil and to
the good, when yet to do good to the evil is to do evil to the good, which is not to lovo
the neighbor, nn. 3820, 6708, 8120. The judge who punishes the evil that they may
bo amended, and to prevent the good being contaminated and injured by them, lovea
his neighbor, nn. 8820, 8120, 8121. That every man and society, also a man's country
and the ohuroh, and, in a universal sense, the Iringdom of the Lord, are one's neigl%
bor ; and that to do good to them from the love of good according to the quality ol
their state, is to lova one's neighbor ; thus their good, whioh is to be consnlteo, is
one's neighbor, un. 0818—6824, 8128.
208

HEAVEN. 392, 393
every society are sent on missions to men, to guard them, and
to withdraw them from evil affections and the thoughts thence
originating, and to inspire them with good affections, so far as
they will freely receive them ; and by means of such good affec
tions, they also govern the deeds or works of men, removing, as
far as possible, evil intentions. When the angels are present
with, men, they dwell, as it were, in their affections, and are near
to the man, in proportion as he is grounded in good derived from
truths ; but are more remote, in proportion as he is remote from
good in his life.(^) But all these occupations of the angels are
functions performed by the Lord through them as instruments ;
for the angels do not discharge them of themselves, but from the
Lord. It is on this account, that by angels in the Word, in its
internal sense, are not meant angels, but some attribute or func
tion of the Lord ; and it is from the same cause that angels, in
'he Word, are called gods.(^)
392. These occupations of the angels are their general ones ;
but to every angel is assigned his own in particular. For every
general use is composed of innumerable others, that are called
mediate, ministering, and subservient uses. All and each of
these are co-ordinated and subordinated according to Divine
Order, and, taken together, they constitute and perfect the gen
eral use, which is the common good.
393. Those are appointed to ecclesiastical offices in heaven,
who, while in the world, had loved the Word, and, from desire,
had sought in it for truths, not with a view to honor and gain,
but with a view to the uses of life, both of themselves and of
others. These, according to their love and desire of use, are
there in the enjoyment of illumination, and of the Ught of wis
dom ; which, also, they acquire from the Word as it exists in
heaven, where it is not natural in its form, as in the world, but
spiritual. (See above, n. 259.) These discharge the office of
preachers ; and in heaven, according to Divine Order, those fiU
the superior stations, who excel the others in wisdom derived
from illumination. Those fill civil offices, who, while in the
world, had loved their country and the common good more than
their private advantage, and had done what was just and right
from the love of justice and rectitude. So far as these, from
the desire of their love, had inquired into the laws of justice,
(') Ofthe angels attendant on infants, and afterwards on children, and thus succes-
eivoly, n. 2803. That man is raised from tho dead by the ministry of angels, from ex-
' perience, nn. 168 — 189. That angels are sent to those who are in the hells, to prevent
their tormenting each other beyond measure, n, 967. Of the kind offices performed by
angols to men who come into the other life, n 2131. That spirits and angels are at
tendant on all men, and that man is led by spirits and angels from the Lord, ur. 50,
097, 2796, g887, 2888, 5847—5866, 5976—5998, 6209. That the angels have dominion
over evil spirits, n. 1755.
(') That by angels, in tho Word, is signified something divine from the Lord, nn.
1925. 2821, 8089, 4085, 6280, 8192. That angels, in the Word, are called gods, from tha
reception of divine truth and good from the Lord, nn. 4296, 4402, 8192, 8801.
14 209

394, 395 HEAVEN.
and had become inteUigent in consequence, they possess a ca
pacity for administering offices in heaven ; and they adminis
ter, accordingly, such offices as belong to that station or degree
which corresponds with their intelligence, which is then in the
same degree as their love for the common good. There are,
moreover, in heaven, so many offices and administrations, and
so many kinds of employment also, that they cannot be enumer
ated on account of their abundance, those in the world being
but few respectively. AU the inhabitants, how numerous so
ever, feel delight in their works and labors derived from the
love of use, and no one performs them from the love of self or
of gain. Neither is any one influenced by the love of gain for
the sake of his living, since all the necessaries of life are given
them gratis : they are lodged gratis, they are clothed gratis, and
they are fed gratis. From all these facte it is evident, that they
who have loved themselves and the world more than they have
loved to be of use, have no inheritance in heaven : for his own
love or affection remains with every one after his life in the
world, nor is it extirpated to eternity. (See above, n. 363.)
394. Every one in heaven has his proper work to perform ac
cording to correspondence, the correspondence not being with
the work, but with the use of any one's work (see above, n.
112) ; and all things that exist have their correspondence. (See
n. 106.) When any one in heaven is engaged in his occupation,
or in some work corresponding to the use of his occupation, he
is in a state of life altogether similar to that in which he was,
when so engaged, in the world ; for what is spiritual and what
is natural act as one by correspondences. There is, however,
this difference ; that the delight which he now feels is of a more
interior kind, because he is in a spiritual state of life, which
is an interior kind of life, and is therefore more receptive of
heavenly beatitude.

OF HEAVENLY JOT AND HAPPINESS.
395. What heaven and heavenly joy are, is scarcely known
to any one at the present day. They who have reflected either
on the one or on the other, have conceived so general and gross
an idea of them, as hardly amounts to any idea at all. I have had
excellent opportunities of knowing what notions are entertained
on these subjects, from the spirits who pass from the world into
the other life ; for when left to themselves, as if they were still
in the world, they think in the same manner. The reason that
men do not know what heavenly joy is, is founded in* the cir
cumstance, that they who ha-» e reflected on it, have formed their
conclusions respecting it from the external joys that are yiroper

HEAVEN. 396, 397
to the natural man, and have been ignorant of what the internal
or spiritual man is, and, consequently, of what constitutes the
enjoyment and beatitude thereto belonging ; wherefore, should
they be told, by such as are in the enjoyment of spiritual and
internal delight, what, and of what nature, heavenly joy is, they
would not comprehend it. The information, to be understood,
would require the presence of ideas which to them are unknown,
and would, consequently, rank among the things which the nat
ural man would reject. Nevertheless, every one maybe aware,
that when a person leaves the external or natural man, he comes
into the internal or spiritual man ; from which circumstance it
may be known, that heavenly delight is an internal and spiritual
delight, not an external and natural one ; and that, as being in
ternal and spiritual, it is of a more pure and exquisite nature, and
has a power of affecting the interiors of man, which are those ot
his soul or spirit. From these considerations alone, every one
may conclude, that a man experiences such delight in the other
life, as had been that of his spirit in this ; and that the delight
of the body, which is called carnal pleasure, is, respectively, not
heavenly. For that which exists in the spirit of man, when he
leaves the body, remains with him after death ; for man then
lives as a spirit.
396. All delights flow from love ; for what a man loves, he
feels delightful; and no one can experience delight from any
other origin. The delights of the body or the flesh all fiow
from the love of self and the love of the world, which also are
the sources of concupiscences and of their pleasures : but the
delights of the soul or of the spirit all flow from love to the
Lord and love towards the neighbor, which also are the sources
of the affections of good and truth, and of interior enjoyments.
These loves, with their delights, enter by influx from the Lord
and from heaven by an internal way, and thus come from above,
and affect the interiors ; but the former loves, with their delights,
enter by influx from the flesh and from the world by an external
way, and thus come from beneath, and affect the exteriors.^ In
proportion, therefore, as those two loves of heaven are received,
and their affecting influence is experienced, the interiors, which
belong to the soul or spirit, are opened, and their aspect is turned
away from the world towards heaven ; but in proportion as those
two loves ofthe world are received, and their affecting influence
is experienced, the exteriors are opened, which are those of the
body and the flesh, and their aspect is turned from heaven
towards the world. As these loves, of either kind, enter by
influx and are received, their delights enter at the same time,
the delights of heaven fiowing into the interiors, and the deUghts
of the world into the exteriors ; for, as just observed, aU deUght
is the offspring of love.
397. Heaven in itself, is of such a nature, as to be fuU of de-
211

398, 399 HEAVEN.
Ughts, so completely, that, viewed in itself, it is nothing but
beatitude and delight. For the Divine Good proceeding fi-om
the Lord's Divine Love constitutes heaven, bbth in general, and
in particular, with every inhabitant ; and the Divine Love con
sists in willing the well-being and happiness of all, from inmost
grounds, and in full perfection. On this account, whether you
mention heaven, or heavenly joy, it is all one.
398. The delights of heaven are ineffable, and they are also
innumerable : but innumerable as they are, not one of them can
be either known or beUeved by a person who only has a relish
^or the delighte of the body or of the flesh ; because, as just ob
served, the aspect of the interiors of such a person is tumed
away from heaven towards the world, and thus they look back
wards. For a person who is wholly immersed in bodUy or carnal
pleasures, or, what amounts to the same, in the love of self and
of the world, feels no delight but in honor, in gain, and in the
voluptuous pleasures of the body and the senses ; and these so
extinguish and suffocate interior delights, which are those of
heaven, as tq destroy all belief in their existence. Such a per
son, therefore, would be exceedingly astonished, were he only
told that any delights can exist when those of honor and gain
are removed ; and still more, were he informed, that the delights
of heaven, which succeed in place of the former, are innumerable,
aud ofsucb a nature, that the delights ofthe body and the flesh,
which are chiefly those of honor and gain, cannot be compared
to them. The reason is now evident, why it is not known what
heavenly joy is.
399. How great the delight of heaven is, may appear from
this circumstance alone ; that it is delightful to all who are there
to communicate their enjoyments and beatitudes to each other ;
and all the inhabitants of heaven being of this character, it is
plain how immense the deUght of heaven must be : for there
existe, in the heavens, a communication of all with every indi
vidual, and of every individual with all (as is shown above, n.
268). Such communication flows from the two loves of heaven,
which, as has been stated, are love to the Lord and love towards
the neighbor ; and it is the nature of these loves to communicate
their delights to others. The reason that love to the Lord is of
such a nature, is, because the Lord's love is the love of commu
nicating all that He has to all His creatures ; for He desires the
happiness of all : and a similar love prevaUs in the individuals
who love Him, because the Lord is in them. It is from this
ground that the angels mutually communicate their delights to
each other. That love towards the neighbor is of such a nature
also, will be seen in what follows. From these observations it
may appear, that it is the nature of those loves to communicate
their delights. Not so the loves of self and of the world. The
love of self abstracte and takes away aU thefr delight from others,
212

HEAVEN. 399, 400
and appropriates it to self, for it enterta ns good will to self
alone ; and, under the influence of the love of the vrorld, men
would have their neighbor's possessions to be their own. Thus
it is the nature of these loves to destroy the delighte enjoyed by
otliers : when those who are under their influence communicate,
it is for fhe sake of themselves, not of others ; and thus, as re
gards others, except so far as the delights of those others are
present with, or resident in, themselves, they do not communi
cate, but destroy. That the loves of self and of the world, when
they have the supremacy, are of such a nature, it has often been
granted me to perceive by actual experience. Whenever any
spfrits, who had been immersed in these loves while they lived
as men in the world, came near me, my sense of delight receded
and vanished ; and it has also been told me, that if such spirits
only approach any heavenly society, the delight of those who
compose it is diminished, precisely according to the degree of
thefr presence : and, what is wonderful, the evU spirits are then
in the enjoyment of their delight. The nature of the state ot
the spirit of such a man while in the body, was thence made evi
dent to me ; for it is then similar to what it is after his separa
tion from the body ; namely, that he longs for, or covets, the
enjoyments or goods of others, and that, so far as he obtains
them, he feels delight himseff. From these facts may be seen,
that it is the nature of the loves of self and of the world to de
stroy the joys of heaven ; consequently, that they are diametri
cally opposite to the heavenly loves, the nature of which is, to
communicate their joys.
400. It is, however, to be observed, that the deUght experi
enced by those who are immersed in the loves of self and of the
world, when they approach to any heavenly society, is the de
light of their own lust ; and is, consequently, diametrically oppo
site to the delight of heaven. They come into the delight of
theii own lust on the privation and removal of heavenly delight
among those in the heavenly society. Not so when such priva
tion and removal do not take place : then they cannot approach,
because, so far as they do, they are seized with distress and pain ;
on which account, they seldom venture to go near. This, also,
it has been granted me to know by many experimental observa
tions, of which I will mention a few particulars.
The spirits who have recently passed from the world into tlie
other life desire nothing more earnestly than to be admitted
Into heaven. This is the wish of almost aU, supposing tha,t, to
fjnjoy heaven, nothing more is necessary than to be admitted
<md received within its precincts. Desirmg it so earnestly, they
are led, in consequence, to some society of the ultimate heaven.
On approaching the first threshold of that heaven, those who
are immersed 'in the love of self and of the world begin to be
distressed, and to be so inwardly tortured, that they feel hell in
' 213

400, 401 HEAVEN.
themselves lather than heaven ; wherefore they cast themselvea
headlong down, and find no rest tUl they are in hell among thefr
like. It has also frequently happened, that such spfrite desfred
to know what heavenly joy is, and, when they heard that it is
seated in the interiors of the angels, wished to have it commu
nicated to themselves. This was done accordingly; for what
ever a spirit who is not yet either in heaven or in hell desires, is
granted him, if conducive to any good purpose. On the com
munication being made, however, they began to feel torture,
which prevailed to such a degree, that they did not know into
what posture to squeeze thefr bodies through the violence of the
pain : I saw them thrust their heads down to their feet, and
cast themselves on the ground, where they writhed about in
orbicular convolutions after the manner of a serpent ; the whole
being produced by their interior anguish. Such was the effect
of the delight of heaven upon those who cherish the delighte
proceeding from the love of self and of the world : the reason
is, because those loves and the loves of heaven are perfect oppo
sites ; and when one opposite acte upon the other, such pain
is the result. Since, also, the delight of heaven enters by an
intei-nal way, and fiows into a delight which is the reverse of
iteelf, it violently bends the interiors, which are the seat of the
latter delight, the contrary way, thus into a direction opposite
to their own ; and this is what produces such tormente. The
ground of the contrariety is, that, as stated above, love to the
Lord and love towards the neighbor desfre to communicate ah
they possess to others, for this constitutes their delight ; whereas
the love of self and the love of the world desire to abstract what
they possess fi-om others, and to appropriate it to themselves ;
and so far as they succeed in doing so, they are in the enjoyment
of thefr delight.
From these facts may also be known, what is the cause of the
separation between heU and heaven. All the inhabitants of heU,
when they lived in the world, had been immersed in the mere
delights of the body and the flesh, derived from the love of self
and of the world ; whereas all the inhabitants of heaven, when
they lived in the world, had been attached to the deUghts of the
soul and the spirit, derived from love to the Lord and love to
wards the neighbor. These loves being contraries, heaven and
hell are, consequently, in complete separation from each other ;
and to such an extent is the separation carried, that a spirit in
hell dares not so much as put forth thence a finger, nor raise out
of it the top of his head ; for on his doing either the one or the
other ever so little, he feels torture and anguish. This, Ukewise,
I have often witnessed.
401. A man who is immersed in the love of self and of the
world, feels, so long as he lives in the body, the delight proceed
ing from them, and finds enjoyment, also, in all the pleasures
214

HEAVEN. 401, 402
which thence derive their origin. But a man who is grounded
in love to God and in love towards his neighbor, does not, so
long as he lives in the body, manffestly feel the delight proceed
ing from them, and from the good affections which thence derive
their origin, but only a sense of beatitude that is almost imper
ceptible, because it lies hidden and stored up in his interioi-s,
and is veUed over by the exteriors that belong to the body;
whilst it is deadened, also, by the cares of the world. But tiie
states of the two classes are completely changed after death.
Then, the delights of the love of self and of the world are turned
into painful and direful sensations, being such as are called heU-
fire ; and, occasionally, into filthy and vile objects correspond
ing to those pleasures ; which, hov/ever, (wonderful to relate !)
are then delightful to them. But the obscure delight, and
almost imperceptible sense of beatitude, which abode in those
in the world who were grounded in love to God and in love to
wards thefr neighbor, are then turned into the delight of heaven,
which is rendered perceptible and sensible in all manner of ways.
For that beatitude which lay hidden and stored up in their inte
riors while they lived in the world, is then revealed, and is
brought forth to manifest sensation ; for they are then in the
spfrit, and that delight was the delight of their spirit.
402. AU the delights of heaven are conjoined with uses, and
are inherent in them, because uses are the good works of love
and charity, in the practice of which the angels live ; on which
account, every one enjoys delights of such a nature as are the
uses he performs, and in a degi'ee proportioned to his affection
for use. That all the delights of heaven are delights of use, may
also appear with certainty fi-om a comparison drawn from the
five bodUy senses in man. To every sense is given a delight
according to ite use : the sight has its proper delight, and the
hearing ite proper delight ; and so have the smell, the taste, and
the touch. The sight draws its delight from the beauties of color
and form ; the hearing, from harmonious sounds ; the smell, from
agreeable odors ; and the taste, fi-om savory viands. The uses
miich aU the senses, respectively, perform, are known to those
who investigate the subject, and more fuUy to those who are
acquainted with thefr correspondences. The sight has such a
deUght attached to it, on account of the use which it performs to
the understanding, which is the internal sight. The hearing is
attended by such a delight, on account of me use which it ad
ministers both to the unuerstanding and to the wUl, by affording
the means of hearkening and attention. The smeU has such a
delight connected with it, on account of the use which it con-
fributes both to the brain and to the lungs. The taste is united
with such a delight, on account ofthe use which it renders to the
stomach, and thence to the whole body, by disposing it to take
nourishment. The conjugial delight, whicl is a pm-er and more
215

4.03  405 HEAVEN.
exquisite delight of touch, surpasses aU the othera on account of
ite use, which is the procreation ofthe human race, and thence of
the angels of heaven. These delighte are rendered inherent in
those organs of sense by.au influx from heaven, where eveiy
deUght is the deUght of use, and existe according to it.
403. There were some spirite who imagined, fi-om having im
bibed such an opinion in the world, that heavenly happiness
consists in a life without occupation, and in being waited on,
while taking their ease, by others. But they were told, that
happiness could not possibly consist in resting, unoccupied ; for
if it did, every one would desire to take away the happiness df
others to promote his own ; and when all desfred to do so, none
could obtain thefr desire. It was observed to them further, that
such a Ufe would not be an active but an idle one, the subjects of
which would fall into a. state of torpor ; whereas, as they -might
easily know, without activity of life there cannot be happiness
of life, and that, in an active life, rest from occupation is only
resorted to for the sake of recreation, that the person might return,
with fresh vigor, to the activity of his life. It was aftei-wards
shown them by numerous evidences, that the angelic Iffe consiste
in performing the good works of charity, which are uses, and that
the angels flnd aU then- happiness in use, from use, and according
to it. In order that they who had the idea that heavenly joy
consists in living without occupation, inhaling eternal joy in a
state of idleness, might be made ashamed of such notions, it was
given them to perceive what the nature of such a Ufe is ; when
tliey were convinced that it is of a most melancholy description,
and that, aU joy thus perishing, they would feel for it, in a little
time, only disgust and loathing.
404. Some spirits who thought themselves better informed
than others, observed, that their belief, in the world, had been
that heavenly joy consiste in nothing else but praising and glori
fying God, and that such was the active life of heaven. But
they were told, that praising and glorifying God, is not such an
active life as is meant by that expression ; and, besides, that God
has no need of being praised and glorified ; but that His wiU is,
that His subjects should perform uses, and thus do the good
works which are caUed the goods of charity. Those spirite,
however, could not conceive any idea of heavenly joy, but of
slavery instead, as connected with the good works of charity.
But the angels testified, that the performance of those works is
attended with the most perfect freedom, being done from interior
affection, and conjoined with unspeakable enjoyment.
405. Nearljr all who enter the other life imagine, that a similar
heU, or a similar heaven, awaite every one who goes to either ;
when,_ nevertheless, the truth is, that there are infinite varieties
and divei-sities iu each, and that neither a heU nor a heaven alto
gether simUar is e -er allotted to one person as to another ; just
216

HEAVEN. 405, 400
as there never is found one man, spfrit, or angel, exactly like
another, not even in the face. When I only thought of two
being exactly similar or equal to each other, the angels were
shocked at the idea, observing, that every thing that is a one, or
a whole, is formed by the harmonious accordance of various
parte, and that the one or whole is such in quaUty as that ac
cordance is : and that it is in this manner that every society of
heaven forms one whole, and that all the societies of heaven
form one whole coUectively; which effect is produced by the
Lord alone, through love as the medium.(') Uses in the heavens
exist, in like manner, with all possible variety and diversity,
and the use of one angel is never exactly simUar and the same
as the use of another ; consequently, neither is his capacity of
enjoyment. Much more are the deUghte of every one's use
innumerable, all which are simUarly various, but stUl joined
together in such an order as mutuaUy to regard each other ;
just as do the uses of every member, organ, and viscus, in the
body, and, stiU more, those of every vessel and fibre in each
member, organ, and viscus ; aU of which, both coUectively and
individukUy, are so connected together, as to regard thefr own
good in another, and, consequently, the good of each in all, and
of aU in each. From this universal and individual mutual regai-d,
they act as one.
406. I have often conversed with spirits "^^o had newly come
from the world respecting the state of eternal Ufe. I observed,
that it was important for them to know, who is the Lord of the
kingdom into which they had entered, what is the nature of His
govemment, and what ite form ; for as nothing is more necessary
for travellers in the world, on passing into another kingdom, than
to know who and of what chai-acter is the king, what the nature
of his government, and other particulars relating to that kingdom ;
much more was it necessary to possess such knowledge in tho
kingdom in which they now were, in which they were to Uve to
eternity. They ought, therefore, to know, that the Lord is the
king who governs heaven, and the whole universe, since He who
governs the one, governs the other ; thus that the kingdom in
which they now were is the Lord's, and that the laws of this
kingdom are eternal truths, all which are founded in that primary
law, that ite subjects are to love the Lord above aU things, and
their neighbor as themselves ; and in fact, that now, if they wished
to be Uke the angels, they ought to go stUl farther, and love thefr
(¦) That every whole consists of various things, and henoe receives form, aud quality,
Sod perfection, according to the quality of their harmony and agreement, nu. 457, 324J,
8003. That there is an inflnite variety, and in no case is any one thing the same with
another, nn. 7236, 9002. In like manner, in the heavens, mi. 5754, 4005, 7236, 7883, 7886,
9002. that hence, all the societies in the heavens, and every angel in a society, are
distinct from each other, beoause in various good and lise, nn. 690, 3241, 3519, 3804, 3986,
4067, .414?, 4263, 7286, 7833, 7986. That the divine love of the Lord arranges all into i
heavenly foi-m, and conjoins them so that they are as one man, un. 457, 3986, 5598.
217

406, 407 HEAVEN.
neighbor more than themselves. On hearing these observations,
they could make no answer, because they had heard something
to the same effect in the Iffe of the body, but did not beUeve it.
They wondered that such love should exist in heaven, and how
it could be possible for any one to love his neighbor better than
himseff. But they were informed, that aU things good increase
immensely in the other Ufe : and that man's life, while in the
body, is of such a nature that he cannot advance farther than to
love his neighbor as himself, being immersed in corporeal impedi-
mente ; but when these are removed, such love becomes purer,
and at length Uke that of the angels, which consists in loving thefr
neighbor more than themselves. For, in heaven, it is deUghtful
to do good to another, and is not deUghtful to do good to one's
self, unless with a view to its becoming another's, consequently,
for the sake of another ; and this is what is meant by loving one's
neighbor more than one's self It was told them, that the possible
existence of such love may be concluded with certainty in the
world, from the fact, that some, under the infiuence of conjugial
love, have preferred death, rather than suffer thefr conjugial part
ner to be injured ; and from the love of parente towards thefr
chUdren, which is such, that a mother would rather encounter
starvation herself, than see her infant want food. The same, it
Was also obsei-ved, may be inferred from the existence of sincere
friendship, under the infiuence of which, there are persons who
encounter dangers for thefr friends ; and even from the friendship
of civiUty and pretence, which endeavors to emulate such as is
sincere, and which induces men to offer the best they have to
those for whom they profess a regard, and to make profession of
such regard with thefr lips, though they do not feel it in thefr
heart. TinaUy, the possible existence of such love was urged
from the nature of love iteelf, ite very nature being such, as to
find its joy in serving others, not for one's own benefit, but for
theirs. But these observations could not be comprehended by
those, who loved themselves more than others, and who, in the
Ufe of the body, had been greedy after lucre. Least of all could
they be understood by misers.
407. A certain spirit, who, in the Ufe of the body, had been in
a station of superior power, retained the desire to exercise author
ity in the other Ufe. But he was told that he was now in another
kingdom, which is etemal, and that his authority had died in the
world ; and that where he was now, no one is esteemed except
according to the good and fr-uth, and to the share of the Lord's
mercy, of which he is in the enjoyment by virtue of his Ufe in the
world. It was observed to him, further, that this kingdom is Uke
those on earth, where people are esteemed for their wealth, and
for the favor which they possess with the prmce ; only the wealth,
here, is good and truth, and favor with the prince' is the Lord's
mercy, which every man experiences accorcmig to the character
218

HEAVEN. 408  410
of his Ufe in the ¦« orld : aud that if ne wished t^ exercise author
ity in any other manner, he was a rebel, being now in the king
dom of another Sovereign. On hearing these remarks, he was
ashamed. 408. I have conversed with some opfrite, who imagined heaven
and heavenly joy to consist in being great. But they were told,
that the greatest in heaven is he who is the least ; for he is caUed
the least who possesses no power or wisdom, and is wiUing to
possess no power or wisdom from himself, but from the Lord.
He who in this way is the least, has the greatest happiness;
and since he has the greatest happiness, it foUows that he is the
greatest ; for he thus has, from the Lord, power to do all things,
and wisdom above all othei-s. What is being the greatest except
being the happiest ? for to be happiest is what the powerful seek
through power, and the rich through riches. It was further told
them, that heaven does not consist in desiring to be the least
with a view of being the greatest, for he who does this, pants
and luste to be greatest all the while ; but it consists in desiring,
from the heart, good for others more than for one's seff, and in
serving them with a view to thefr happiness, not fi-om any selfish
aim of obtaining remuneration, but out of love.
409. Eeal heavenly joy, such as it is ih ite essence, cannot be
described, because it resides in the inmost recesses of the life of
the angels, and thence in aU the minutiae of thefr thought and
affection, and by derivation from these, in aU the minutiae of
their speech, and in all the minutite of thefr actions. It is as if
their interiors were completely unbound, and set open for the
reception of deUght and beatitude, which are diffused through
every fibre, and thus through the whole frame ; whence the per
ception and sensation of them is such as cannot be described :
for that which begins in the inmost recesses of aU, fiows into all
the parte, even to the most minute, which thence take their rise,
and propagates itself, with continual augmentation, towards the
exteriors. Good spirits who are not yet in the perception of that
delight, because they are not yet taken up to heaven, on perceiv
ing it fiowing from an angel by the sphere of his love, are filled
with such deUght, that they faU, as it were, into a deUcious swoon.
This has often occurred to those, who desfred to know what heav
enly joy is.
410. There also were certain spirite who desfred to know what
heavenly joy is, and to whom, therefore, it was granted to have
a perception of it to that degree, beyond which they were unable
to bear any more. What they perceived, however, was not the
joy of angels : it scarcely amounted to the smaUest degree of
angelic joy ; as was granted me to perceive by ite being com
municated to me. It was so slight as almost to partake of some-
tbmg rather frigid ; and yet they called it most heavenly, it being
the inmost joy of whith they wero receptive. It was proved to
219

411  113 HEAVEN.
me by this circumstance, not only that there are various degrees
ofthe joys of heaven, but also, that the inmost joy of one degree
scarcely approaches to the last or middle of another, and further,
that when any one receives that which is the inmost to him, he
is in the enjoyment of his proper heavenly joy ; and that he can
not bear any more interior degree of it, but would find it painful.
411. Certain spirite, not evU ones, feU into a state of repose
Uke that of sleep, and were thus translated, as to the interiors
that belonged to their minds, into heaven : for spirite, before
their interiors are opened, may be franslated into heaven, a,nd
instructed respecting the felicity of ite inhabitants. I saw them
in this state of repose for about haff an hour ; after which they
relapsed into their exteriors in which they had been before, re
taining, however, the recollection of what they had seen. They
related, that they had been among the angels in heaven, and that
they had there seen and perceived amazing objecte, aU shining
as with gold, silver, and precious stones, presenting admirable
forms, which were varied in a wonderful manner. They added,
that the angels did not take delight in the extemal things them
selves, but in those that they represented, which were things
divine, unspeakable, and of infinite wisdom : and that these were
the source of thefr joys ; not to mention other things innumerable,
not a ten thousandth part of which can be expressed by human
languages, nor faU into ideas which partake, in any degree, of
materiaUty. 412. Nearly all who enter the other Iffe are ignorant of what
heavenly beatitude and happiness are, because they have no
knowledge respecting what, and of what nature, internal joy is,
forming their conceptions of it solely fi-om corporeal and worldly
gayeties and joys. What they are ignorant of, therefore, they
regard as nothing; although coi-poreal and worldly joys are of
no account, respectively. In order, therefore, that the weU-
disposed, who Imow not what heavenly joy is, may know and
understand it, they are first led to paradisiacal scenes that sur
pass every idea that imagination could form. They now suppose
that they have come into the heavenly paradise ; but they are
instructed, that this is not, in reality, heavenly happiness. It is
therefore granted them to experience interior states of joy, to the
inmost of thefr capacity for perceiving them. They are afterwards
led into a' state of peace, to the inmost degree that is capable of
being opened in them : when they confess, that nothing of ite
nature can be expressed by words, nor conceived in imagination.
Finally, they are brought into a state of innocence, also to the
inmost sense of it of which they are capable. Hence it is gi-anted
them to know, what spiritual and celestial good traly is.
413. But in order that I might know what, and of what nature,
heaven and heavenly joys are, it has frequently, and for a long
time together, been granted me by the Lord to have a perception
220 ^

HEAVEN. 413, 414
ofthe delights of Leaveifly joys : I thus am able, indeed, to say,
that I know what they are, because I have had actual experience
of them; but I am totally unable to describe them. Merely,
however, that some idea of them may be formed, a few observa
tions shaU be offered.
Heavenly joy is an affection of delights and joys innumerable,
which compose together a certain common whole, m which com
mon whole, or common affection, are included the harmonies ot
innumerable affections, which do not come distinctly, but only
obscurely, to the perception, because the perception is of the most
common or general kind. It nevertheless was granted mo to
perceive, that innumerable things were included in it, so ar
ranged that they cannot possibly be described. Those innumer
able things are such as fiow from the order of heaven. Such is.
the order that prevaUs in all the individual and most minute par
ticulars of the affection, which are only presented to the mind, and
come to the perception, as one most common or general whole,
according to the capacity of the person who is their subject. In
a word, infinite things, in a form of most perfect order, are con
tained in every common whole ; and there is nothing among
them wliich does not live, and exert an affecting influence ; aU,
in fact, doing so from the inmost recesses : for it is from the
inmost recesses that all heavenly joys proceed. I perceived,
also, that the joy and delight came as it were from the heart,
diffusing themselves most gently through all the inmost flbres,
and thence into the collections of fibres, with such an inmost
sense of enjoyment, that every fibre felt as if it were nothing
but joy and delight, and every thing capable of perception and
sensation thence felt, in like manner, all alive with happiness.
The joy that belongs to the pleasures of the body, compared with
these joys, is like a gross and pungent clot of matter, compared
with a pure and most gentle breath of refined afr, or aura.* I
observed, that when I wished to transfer all my delight into
another person, there followed a new influx of deUght, more
interior and more fuU than the foi-mer ; and that in proportion
to the amount that I desired to impart, was the amount of that
which flowed in : and I perceived that this was from the Lord.
414. They who dwell in heaven, are eontinuaUy advancing
towards the vernal season of life, and the more thousands of
years they live there, the more deUghtful and happy is the state
of spring to which they attain ; and this goes on to eternity, with
continual incremente, according to the progressions and degrees
of their love, charity, and faith. Those of the female sex who
* Aura is a term employed by the Author throughout his writings, to express an
atmosphere of the third or highest degree of purity. For he considers the atmospheres,
both in the spiritual and in the natural world, to consist of three degrees, to the lowest .
of which, being the only one perceptible to the senses, he gives the name of air {aer'),
to the middle, tha': of ether {mther'), and to the third or supreme, that of aura. — N.
221

414, 415 HEA^-EN.
had died old women, quite worn out with age, but who had Uved
in faith in the Lord, in charity towards their neighbor, and in
happy conjugial love with their husband, come more and more,
in the course of years, into the flower of youth, accompanied with
such beauty, as surpasses every idea of beauty ever perceptible
to the sight. Goodness and charity are what model their form,
Siresenting in it the likeness of themselves, and causing the do-'
ight and beauty of charity to shine forth from every individual
feature of their ?ace, so as to make them the very forms of charity.
They have been beheld by some, who were overwhelmed with
amazement at the sight. The form of charity, which is seen to
the life in heaven, is of such a nature, that charity itself is both
that which produces it, and that which is effigied in it ; and, in
fact, so completely is this the case, that the whole angel, but
especially his face, is as it were charity, which _ both manifestly
appears, and is perceived. The form, when viewed, is that ol
beauty unspeakable, affecting with charity the very inmost life
of the mind. In one word, in heaven, to grow old is to grow
young. They who have lived in love to the Lord and in charity
towards thefr neighbor, become, in the other Ufe, such forms, and
such beauties. All the angels are such forms, in inexhaustible
varietv : and of these is heaven composed.

OF THE IMMENSITY OF HEAVEN.
416. That the Lord's heaven is immense, may appear from
many things which have been stated and shovm in the preceding
sections ; especially from the fact, that the inhabitants of heaven
are derived from the human race (see above, nn. 311 — 317), and
not only from that portion of the human race who are bom within
the limits of the church, but also from that portion of mankind
who are born beyond those limits (see nn. 318 — 328) ; thus, that
it is composed of all who have lived in good from the first origin
of this earth. How great a multitude of men exists in the whole
of this terrestrial globe, may be concluded by any one who knows
any thing about the quarters, countries, and kingdoms of this
earth. He who makes the calculation will find, that men die,
in this earth, to the number of several thousands every day, and
thus, in a year, to the amount of some myriads or millions ; and
that this has been going on from the first ages, since which there
have intervened some thousands of years ; and that they all, on
their decease, have passed, and are stUl continually passing, into
the spiritual world. How many, however, of these, have become,
and now become, angels, it is impossible to say : but I have been
told that, in ancient times, there were very many, because men
222

HEAVEN. 416, 417
then thought more interiorly and more spiritually, and thence
were in the enjoyment of heavenly aff'ection ; but not so many
in the succeeding ages, because man, in progress of time, became
more extei-nal, and began to think more in a natural manner, and
thence to be immersed in earthly affection. From these facte it
may appear, in the first place, that the extent of heaven, as filled
with natives of this earth alone, must be great.
416. That the Lord's heaven is immense, may appear from this
fact alone ; that all infante or little children, whether born in the
church 01 out of it, are adopted by the Lord, and become angels ;
the number of whom amounts tc a fourth or fifth part of the
whole of the human race on this earth. That every infant or
little child, wheresoever born, whether in the church or out of it,
and whether of pious or of wicked parents, is received, if he dies,
by the Lord, is educated in heaven, is instructed according to
divine order, and imbued with affections of good, and, through
them, with knowledges of ti-uth, and afterwards, as he is perfected
in intelligence and wisdom, is introduced into heaven and becomea
an angel; may be seen above (nn. 329 — 345). It may easUy,
therefore, be concluded, how great a multitude of angels of heaven
has existed from them alone, fi-om the beginning of creation to the
present time.
417. How immense is the Lord's heaven, may appear with
certainty from the fact, that all the planets that are visible to
the sight in our solar system, are so many earths ; and that,
besides these, there are innumerable others in the universe, all
fuU of inhabitante. I have treated of these in a particular work.
On the Earths in the Universe; from which I will make the fol
lowing extract :
" That there are numerous earths, with men upon them, who
after death become spirite and angels, is a fact well known in
the other Iffe ; for it is there granted to every one who desires it
from the love of truth and thence of use, to converse with the
spirite of other earths, and thus to be assured of the existence
of a plurality of worlds, and to be instructed, that the human
race is not the offspring of one earth alone, but of earths innu
merable. I have often conversed on this subject with spirite
from our earth, and have observed, that a man of intellectual
capacity may learn, from many things with which he is ac
quainted, that there are numerous earths, and men upon them.
He may infer from reason, that such great bodies as are the
planete, some of which surpass this earth in magnitude, are not
empty masses, only created to be whirled along and to travel
rouni the sun, and to shed their little ray of Ught upon a single
earth ; but that they must be designed for uses far more excel
lent than this. Whoever beUeves, as every one ought to believe,
that the Divine Being created the univei-se for no other end than
to eive existence to me human race, and thence to heaven, tbe
^ 223

417 HEAVEN.
human race being the seminary of heaven, cannot but believe
also, that there are men wherever there is an earth. That the
planets which, as being within the Umits of our solar systena,
are visible before our eyes, are earths, may manifestly be inferred
from the fact, that they are bodies of earthy matter, as is evident
from their refiecting the light of the sun, and, when viewed
through a telescope, not a-ppeai-ing like stars glowing with flame,
but like earths variegated with lighte and shadows ; and also
from this, that, in the same manner as our earth, they, are
carried round the sun, and travel through the path of the zodiac,
whence they have their years, and the seasons of the year, spring,
summer, autumn, and winter; and that, besides, in the same
manner as our earth, they revolve about their axis, whence they
have thefr days, and the times of the day, morning, noon, even
ing, and night ; in addition to which, spme of them have moons,
which are caUed thefr satelUtes, which move around them in
stated periods, as the moon does round our earth ; and the planet
Saturn, because his distance from the sun is very great, is en
compassed by a great luminous ring, which gives much though
reflected light to that earth. Who that is acquainted with these
facts, and thinks under the influence of reason, wUl pretend to
say, that these are empty bodies? I have observed, moreover,
when in conversation with spfrits, that man may readUy beUeve
that there are more earths in the universe than one, when he con
siders that the starry heaven is so immense, and the stars in it
so innumerable, every one of which, in its place, or in ite system,
is a sun, and like the sun of our world, but varying in magni
tude. Whoever rightly considers this, must conclude, that aU
that immense apparatus cannot but be a means provided for the
existence of a certain end, and that end the final end of creation ;
which is, the existence of a heavenly kingdom, in which the
Divine Being may dwell with angels and men. For the visible
universe, or the sky above us, lighted up with stars so innumer
able, which are so many suns, is only a means provided for the
existence of earths, and that men might exist upon them, out of
whom might be foiined a heavenly kingdom. From these facts
the rational man cannot do otherwise than think, that so im
mense a means, provided for so great an end, was not created
with a view to the production of me human race from one earth
alone. What would this be for the Divine Being, who is Infi
nite, to whom thousands, yea, myriads of earths, all full of in
habitants, would be but little, indeed, scarcely any thing ? There
are certain spirits whose sole study is to acqufre Icnowledges,
because in these alone they feel delight, and to whom, therefore,
for that object, it is permitted to travel about, and even to pass
beyond the bounds of this solar system into the systems belong
ing to other suns. These have informed me, that there not only
are earths, inhabited by men, in this solar system, but beyond it

HEAVEN. 417, 418
also, in the stan-y heavens, in immense, numbers. These spfrits
are fi-om the planet IVfercury. It has been calculated, that if
there were a million of earths in the universe, and in every earth
three hundred mUlions of men ; and if two hundred generations
existed in the period of six thousand years ; and ff a space of
three cubic ells were aUotted to every man or spfrit — aU of that
number, men or spfrits, coUected into one body, would not fill
the space that this earth does, and indeed, little more than the
space occupied by a sateUite of one of the planets. This would
be a space in the universe so smaU as to be almost invisible ; for
it is with difficulty that a sateUite is distinguished by the naked
eye. What would this be for the Creator of the universe, to
whom the whole universe, fiUed in this manner, would not be
sufficient ? for He is Infinite. I have conversed on these sub
jects with the angels, who observed, that they had a similar idea
of the paucity of the human race in respect to the Infinity of the
Creator ; but that, nevertheless, they do not think from spaces,
but from states ; and that, according to their ideas, earths to the
number of as many myriads as can possibly be conceived, would
still be absolutely nothing to the Lord."
Eespecting the earths in the universe, with their inhabitants,
and the spirite and angels who come from them, the work above
nanied may be consulted. The facte it relates were revealed and
shown to me, in order that it might be known, that the! Lord's
heaven is immense, and that the whole of it is peopled from the
human race ; and also, that our Lord is everywhere acknowl
edged as the God of heaven and earth.
418. That the Lord's heaven is immense, may also be evident
from this consideration: That heav6n, viewed collectively, is
in form as one man, and actually corresponds to all the parts,
even to the most particular, that exist in man ; and that this
correspondence can never be completely filled up, since it is not
only a correspondence with aU the indi\adual members, organs,
and -viscera of the body in general, but also, particularly and
individually, with all and each of the minute viscera and organs
included within the former, yea, with the individual vessels and
fibres ; and not with these only, but also with the organic sub
stances which interiorly receive the infiux of heaven, whence
man possesses interior activities subservient and conducive to
the activities of his mind. For whatever exists interiorly in man,
exists in foi-ms, which are substances ; and whatever does not
exist in substances as its subjecte, is nothing at all. AU these
have correspondence with heaven (as may be seen in the Section
on the Correspondence between all things of Heaven and aU
things of Man, nn. 87 — 102). This correspondence can never be
fiUed up entirely, since the more angelic societies there are, cor
responding to one member, the more perfect does heaven be
come ; for, in the heavens, aU perfection increases as the nura-
15 225

419, 420 UEAVEir.
biM-s do. The reason that, in the heavens, perfection increasei
as the numbers do, is, because all have one end in view, and an
unanimously look to that end. That end is, the common good ;
and when this is the governing object, every individual derives
good from the common good, and, from the good of every indi
vidual, good is derived to the community. This takes place,
because the Lord tums all who dwell in heaven towards Him
self (see above, n. 123), and thus causes them to be one in Him
self. That the unanimity and concord of many, especially when
derived from such an origin, and combined in such a bond, must
be productive of perfectibn, every one may discover, ff he views
the subject fi-om some measure of enlightened reason.
419. It has been granted me to behold the extent ofthe heav
en that is inhabited, and also of that which is not inhabited ;
when I saw that the extent of heaven which is not inhabited is
so vast, that, even if there existed myriads of earths, and in eyery
earth as great a multitude of men as in ours, it could not be filled
to eternity. (On which subject, also, see the work On the Earths
in the Universe, n. 168.) i
420. That heaven, instead of being so immense, is of Uttle ex
tent, is an opinion entertained by some from certain passages of
the Word understood according to thefr Uteral sense ; as from
those in which it is said, that omy the poor are received in heav
en : that none but the elect can be accepted ; that only those
belonging to the church can be admitted, and not those without
it ; that it is only for those for whom the Lord intercedes ; that
it wUl be closed when fuU, and that the time for this is predeter
mined. Such persons are not aware, that heaven wUl never be
closed ; that there is not any time for such closing predetermined,
nor are ite inhabitante Umited to any definite number ; that those
are called the elect who are grounded in the life of good and
ti-uth ;(^) and those the poor who are not possessed of the knowl
edges of good and trath, and yet desire them ; who also, by vir
tue of that desire, are caUed them that hunger.(*) Those who
have conceived the opinion of the small extent of heaven through
not having understood the Word, have no other idea, than that
heaven is confined to one spot, where all its inhabitants compose
one assembly ; when, nevertheless, heaven consists of innumer
able societies. (See above, nn. 41 — 50.) They also have no other
{•) That those are the elect who are established in the life of good and truth, nn.
1755, 8900. That there is not any election nor reception into heaven of mere mercy, as
J gsaerally understood, but according to life, nn. 5057, 5058. That the Lord's mercy
is not immsdiato, but mediate, that is, is shown to those who live according to His pre
cepts, whom, from a principle of mercy, He leads continually in the world, and after
wards to eternity, nn. 8700, 10,669.
(') That by the poor, in the Word, are understood those who are spiritually poor,
that IS, who are in ignorance of truth, but still desire to be instructed, nn. 9209, 9258.
10,227. That they are said to hunger and thirst, which ia to desire the knowledges 01
good and of trutii, by which there is introduction into the church and heaven, na
4958, 10,227. -

HEAVEN. 420
idea, than that heaven is bestowed on every one by immediate
mercy, and thus that nothing more is required for its enjoyment,
than to be let in, and received, of mere favor. They do not un
derstand, that the Lord, of His mercy, leads every one who
receives Him, and that those receive Him who live according to
the laws of Divine Order, which are the precepte of love and
faith ; and that to be thus led by the Lord, from infancy to the
end of a man's Iffe in the world, and afterwards to eternity, is
the mercy which is meant by that mode of speaking. Be it
known, therefore, to such, that every man is born for heaven ;
and that he is received in heaven who receives heaven in bun
seff whUe in the world, and he is excluded who does not. 227

OF THE WORLD OF SPIRITS,

AND

OF THE STATE OF MAN AFTER DEATH.

WHAT THE WOELD OF SPIRITS IS.
421. The world of spirits is not heaven, nor yet hell, but is a
place or state intermediate between the two. Thither man fiist
goes after death ; and having completed the period of his stay
there, according to his life in the world, he is either elevated
into heaven, or cast into hell.
422. The world of spirits is a place intermediate between
heaven and hell ; and it also is the intermediate state of man
after death. That it is an intermediate place, was made evident
to me by the fact, that the hells are beneath it, and the heavens
above it ; and that it is an intermediate state, by the fact, that
a man, so long as he is there, is not, as yet, either in heaven or
in hell. The state of heaven, as existing with man, is the con
junction, in him, of good and truth ; and the state of hell is the
conjunction, in him, of evil and falsity. When, in the man,
now a spirit,* good is conjoined with truth, he passes into
heaven, because, as just remarked, that conjunction is heaven,
as existing with him. But when, in the man, now a spirit, evil
is conjoined with falsity, he passes into hell, because that con
junction is hell as existing with him. These conjunctions are
efl'ected in the world of spirits, since man is then in an inter
mediate state. It is -much the same, whether we say, the con
junction of the understanding and the will, or, the conjunction
of truth and good.
423. Something shall here be flrst premised respecting the
conjunction of the understanding and the will, and its resem
blance to the conjunction of good and truth ; since that con-
* The Author here uses the expression Tumio-spiritus, — "man-spirit," as one wi. -d.
It is applied by him to the spirit of a man who has newly entered the spiritual world,
when ne is, as yet, in his externals, much of what belonged to him as a man in the
world, adhering to him still. But as the expression " man-spirit," sounds very harsh
in English, and the Latin words, thus combined, are used by the Author but a very
few times, they are in every instance, in this translation, rendered as above,— "man,
now a spirit," except at n. 552, where, for the reason stated in a note at tliat piece, »
somewhat different rendering was unavoidable. — N.
228

OF THE WOULD OF SPIEITS, ETC. 424, 425
junction is efi'ected in the world of spirits. Man possesses an
understanding, and he possesses a will. ITie understanding re
ceives truths, and is formed from them ; and the will receives
goods, and is formed from them ; on which account, whatever
a man concludes in his understanding, and thence thinks, he
calls true, and whatever he wills, and thence thinks, he calls
good. Man is able to think from his understanding, and thence
to iapprehend, what is true, and also what is good ; but still he
does not so think from his will, unless he both wUls it to be so,
and acts accordingly. When he makes it an object of will, and
acts, in consequence, according to it, it resides both in his un
derstanding and in his will, consequently, in the man himself.
For the understanding alone does not constitute the man, neither
does the will alone, but the understanding and the will together :
what, therefore, is in both, is in the man himself, and is appro
priated to him. What is only in the understanding, is indeed
present with the man, but is not in him. It is only an object
of his memory, and a matter with which he is acquainted there
in deposited,-^a thing of which he is able to think when he is
not retfred within himself, but is drawn out of himself in com
pany with others ; consequently, he is able to speak and reason
respecting it, and can assume feigned afi'ections and gestures
according to it.
424. It is provided that man should be able to think from
the understanding, without thinking at the s^me time from the
wUl, in order that he might be capable of being reformed. For
man is reformed by means of truths, and truths, as just ob
served, are objects of the understanding. Man is born into all
evil as to his will, whence, of himself, he wills good to none but
to himself alone : and whoever wills good to himself alone,
takes pleasure in the misfortunes that befall others, especially
when they tend to his own advantage : for he desires to appro
priate to himself the goods of all others, whether consisting hx
honors or in wealth, and, so far as he accomplishes it, he is in
wardly pleased. In order that this state of the will may be
amended and reformed, it is given to man to be able to under
stand truths, and by means of them to subdue the affections of
evil which spring from the will. It is on this account that man
is enabled to think traths from the understanding, and also to
speak them, and to do them ; but still he cannot think them
from the will, before he is such in quaUty, as to will and d-o
them fi-om himself, that is, from his heart. When man is such
in quality, the truths which he thinks from his understanding
are objects of his faith, and the truths which he thinks from h-is
will are objects of his love ; wherefore faith and love then enter
into eoniunction in him, as his understanding and will do.
425. In proportion, therefore, as truths, as being objects ot
the undei-standing, are conjoined with goods, as being objecta
229

426, 427 OF THE WOELD OF SPrETTS, AND
Df the will ; thus, in proportion as a man wills truths and thence
does them ; he has in himself heaven ; since, as stated above, the
conjunction of good and truth is heaven. But in proportion as
falsities, as being objects of the understanding, are conjoined
with evils, as being objects of the will, a man has in himself
hell ; since the conjunction of falsity and evil is hell. In pro
portion, however, as truths, as being objects of the understand
ing, are not conjoined with goods, as being objects of the will,
the man is in an intermediate state. Almost every man, at the
present day, is in such a state, as to be acquainted with truths,
and from such acquaintance, and also from the understanding,
to think them, and either to do much of what they require, or
little, or nothing ; or else, to act in opposition to them from the
love of evil, and thence from the belief of falsity. In order,
therefore, that such a man may be fitted either for heaven or
for hell, he, after death, is first translated into the world of
spirits, where the conjunction of good and truth is effected for
those who are to be elevated into heaven, and the conjunction
of evil and falsity for those who are to be cast iuto hell. For it
is not allowable for any one in heaven, nor for any one in hell,
to have a divided mind, that is, to make one thing the object of
his understanding, and another the object of his will ; but that
which is the object of any one's will must also be that of his
understanding, and that which is the object of his understand
ing must also be that of his will. In heaven, therefore, every
one, the object of whose will is good, must have truth as the
object of his understanding : and in hell, every one, the object
of whose will is evil, must have falsity as the object of his un
derstanding. On this account, in the world of spirits, falsities,
with the good, are removed, and truths are given them suitable
and conformable to their good : and truths are removed with
the evil, and falsities are given them suitable and conformable
to their evil. From these statements may be evident, what the
world of spirits is.
426. The world of spfrits contains a great number of inhabitante,
because it is the region in which aU first assemble, and where all
are examined, and are prepared for thefr final abode. Their stay
there is not limited to any fixed period : some do but just enter it,
and are presently either taken up to heaven or cast down to hell :
some remain there onlv a few weeks ; and some for several years,
but never more than thfrty. The varieties in the length of their
stay depend upon the correspondence, or non-coiTcspondence,
between their interiors and their exterioi-s. But in what way a
man, in that world, is led from one state into another, and is
prepared for his final abode, will be stated in the foUowing
Sections. 427. As soon as men, after their decease, enter the world of
spirite, they are accurately distinguished by the Lord into classes.
230

OF THE STATE OP MAN AFTEE DEATH. 428, 429

The wicked are immediately connected by invisible bonds with
the society of heU, in which they had been, as to their governing
love, while in the world : and the good are immediately connected,
in a similar wsLj, with the society of heaven, in which they had
been, whUe in the world, as to their love, charity, and faith. But
notwithstanding they are thus distinctly classed, all meet in that
world, and converse together, when they desire it, who had been
friends and acquaintances in the life of the body ; especiaUy wives
and husbands, brothers and sisters. I saw a father conversing
with his six sons, aU of whom he recognized ; and many others
conversing with their relations and friends : but as they were
different in disposition, resulting from their course of Ufe in the
world, after a short time they were parted. But those who go
from the world of spfrits to heaven, and those who thence go to
hell, afterwards neither see nor know each other any more, unless
they are similar in disposition, and similar in love. The reason
that aU who had been acquainted see one another in the world of
spirite, and not in heaven nor in heU, is, because, while they in
habit the world of spirite, they are brought into states similar to
those which they experienced in the Iffe of the body, passing from
one into another ; but afterwards, aU are brought into a permanent
state, similar to that of the governing love ; and then, one indi
vidual only knows another from the similitude of his love ; for
similitude conjoins, and dissimiUtude parts asunder (as shown
above, nn. 41 — 50).
428. As the world of spirits is an intermediate state between
heaven and hell, as these exist in man, so is it also an intermediate
place. Beneath are the heUs, and above are the heavens. AU
the hells are closed in the direction of that world, the only open
ings being through holes and clefts Uke those of rocks, and through
chasms of wide extent ; all which are guarded, lest any one should
come out except by permission ; which, however, is sometimes
granted, when any urgent necessity requfres it ; as wiU be ex
plained hereafter. Heaven, likewise, is securely shut in on all
sides, nor is any approach open to any heavenly society, except
by a narrow way, the entrance of which is also guarded. Those
outlete and these entrances are what are called, in the Word, the
gates and doors of hell and of heaven.
429. The world of spirite appears like a vaUey lying between
mountains and rocks, here and there sinking and rising. The
doors ;and gates leading to the heavenly societies do not appear,
except to those who are prepared for heaven ; nor can they be
found by any others. To every society there is one entrance from
the world oi" spfrits, beyond which there is one path, but wluch,
as it ascends, is parted into several branches. Neither do the
gates and doors leading to the hells appear to any but those who
are about to enter them. To such, they then are opened ; when
there appear dusky and seemingly sooty cavei-ns, tending ob-
2ol

429, 430 OF THE WOELD OF SPIEITS, AND
liquely downwards to a great depth, where, again, there are sev
eral doors. Through those caverns are exhaled horrible stenches
and foul smells ; which good spfrite shun, because they excite in
theih aversion, but evil spirite seek, because they yield them
delight ; for as every one, in the world, takes delight in his own
evil, so, after death, is he delighted with the stench to which
his evil corresponds. Such persons may be compared, in this
respect, to birds and beasts of prey, such as ravens, wolves, and
swine, which, on scenting the stench proceeding from carrion
and dung, fly or run eagerly to the spot. I once heard a certain
spirit uttering a loud cry as if seized with inward torture, when
he caught the scent of an exhalation that emanated from heaven;
and I saw the same spirit rendered composed and joyful, by the
stench of an exhalation that emanated from hell.
430. There also exist with every man two gates, one of which
opens towards hell, and is opened to the evils and falsities thence
proceeding ; and the other opens towards heaven, and is opened
to the goods and truths which flow from thence. In those who
are immersed in evil and thence in falsity, the gate of hell is
open, and only a few rays of light from heaven enter by influx
through chinks, as it were, above : through which influx, man
receives the ability to think, to reason, and to converse. But in
those who are grounded in good and thence in truth, the gate of
heaven is open. For there are two ways which lead to man's
rational mind ; a superior or internal way, by which enter good
and truth from the Lord ; and an inferior or extemal way, by
which enter evil and falsity from hell. The rational mind of
man is stationed in the centre, to which the two ways tend:
whence, in proportion as light is admitted into it from heaven,
the man is rational ; but in proportion as that light is not ad
mitted, he is not rational, how much soever he may appear to
himself to be so. These facts are stated, that the nature of the
correspondence of man with heaven and with hell, may also be
known. His rational mind, while in the course of its formation,
corresponds to the world of spirits ; whatever is above it corre
sponds to heaven, and whatever is below it to hell. The parts
above it are opened, and those below it are shut against the
influx of evil and falsity, with those who are prepared for heaven:
but the parts below it are opened, and those above it are shut
against the influx of good and truth, with those who are prepared
for hell. The latter, in consequence, cannot do otherwise than
look beneath them, that is, to hell ; and the former cannot do
otherwise than look above them, that is, to heaven. To look
above is to look to the Lord, He being the common centre to
which all things belonging to heaven look ; but to look beneath
is to look away from the Lord to the opposite centre, to which
all things belonging to hell look and tend. (See above, na
123, 124.) 232'

OF THE STATE OF MAN AFTEE DEAIH. 431 — 434
431. By spirits, when mentioned in the preceding pages, are
meant the sojourners in the world of spirits ; but by angels, the
inhabitants of heaven.

THAT, AS TO HIS INTERIORS, EVERY MAN IS A SPIRIT.
432. Whoever rightly considers the subject, may be aware,
that the body does not think, because it is material ; but that
the soul does think, because it is spiritual. The soul of man,
respecting the immortality of which so muoh has been written,
is his spirit ; for this is immortal as to every thing- that belongs
to it ; and this it is that thinks in the body. For the spirit is a
spiritual existence, and that which is spiritual receives that which
is spiritual, and lives in a spiritual manner ; and to live in a
spiritual manner is to exercise thought and will. AU the rational
life, therefore, which appears in the body, belongs to the spirit,
and nothing whatever of it to the body. For the body, as just
observed, is material, and materiality, which is what is prop^
to the body, is a thing added, and almost, as it were, adjoined,
to the spirit, in order that the spirit of man might live, and per
form uses, in the natural world ; all the objects of which are ma
terial, and, in themselves, void of life. Now, since that which is
material does not live, but only that which is spiritual, it may
appear with certainty, that whatever lives in man, is his spirit,
and that the body oniy serves it mechanically, just as an instru
ment serves a living motive force. It is usual to say, indeed,
respecting an instrument, that it acts, moves, or strikes ; but to
suppose that these powers belong to the instrument, and not to
him who acts, moves, or strikes, by it, is a fallacy.
433. Since every thing that lives in the body, and, by virtue
ofsucb life, acts and feels, is solely of the spirit, and nothing of
it whatever is of the body ; it follows, that the spirit is the real
man ; or, what is much the same, that man, regarded in himself,
is a spirit. It also follows, that the spirit exists in a form similar
to that of the body : for whatever lives and feels in man belongs
to his spirit : and there is nothing in him whatever, from the
crown of his head to the sole of his foot, which does not live and
feel ; wherefore, when the body is separated from his spirit, which
is called dying, the man continues to be a man, and lives still.
I have heard from heaven, that some who die, whUe they lie upon
the bier, before they are resuscitated, actuaUy think in their cold
body, and are not conscious but what they are alive still, except
with the dift'erence, that they cannot move a single material par
ticle, all these belonging to tbe body alone.
434. Man cannot exercise thought and will at all, unless there
be a subject, which is a substance, from and in which he exerta
2t>t>

434, 436 OF TEE WOELD OF SPIKnS, AND
those faculties. Whatever is imagined to exist, and yet to be
destitute of a substantial subject, is nothing. This may be known
from the circumstance, that man cannot see, without an organ
which is the subject of his sight, nor hear, without an organ
which is the subject of his hearing. Without these, sight and
hearing are nothing whatever, and can have no existence. It is
the same with thought, which is internal sight ; and with appre
hension, which is internal hearing : unless these existed in, and
from, substances, which are organic forms, and are the subjects
of those faculties, they could not exist at all. From these truths
it may appear with certainty, that the spirit of a man is equally
in a form, and that the human form ; and that it equaUy pos
sesses senses, and organs of sense, when it is separate from the
body, as when it was in it ; and that the whole of the life of the
eye, and the whole of the life of the ear, — in one word, the whole
of the sensitive life that man enjoys, does not belong to his body,
but to his spirit ; for his spirit dwells in them, and in the most
minute particulars that enter into their composition. It is from
this cause, that spirits see, hear, and feel, as well as men do ;
only, after their separation from the body, they do not exercise
those senses in the natural world, but in the spiritual. The reason
that the spirit exercises sensation in a natural manner whUe in
the body, is, because it then acts through the material nature
which is added to it ; but even then it enjoys sensation, at the
same time, in a spiritual manner, by the exercise of thought
and will.
435. These truths are mentioned, in order that the rational
man may be convinced, that man, viewed in himself, is a spirit,
and that the corporeal frame, which is added to him for the sake
of the functions he has to exercise in the natural and material
world, is not the man, but only an instrument that is wielded by
his spirit. But confirmations of an experimental kind are pref
erable, because rational arguments transcend the capacity of
many, and, by those who have confirmed themselves in the op
posite opinion, are made to appear doubtful by reasonings drawn
from the fallacies of the senses. It is usual for those who have
confirmed themselves in the contrary opinion to think, that
beasts, also, have life and sensation, and thus, that they too
have a spiritual nature, similar to that of men ; which never
theless, with them, dies with the body. The spiritual nature,
however, of beasts, is not of the same kind as the spiritual nature
of man. For man has (what beasts have not) an inmost degree
or region of the soul, into which the Divine Being enters by
infiux, ele-vates it to Himself, and thus conjoins it with Himself.
It is from this cause that man, differently from beasts, is able to
think of God, and of the divine things that belong to heaven and
the church, and to love God from and in those things, and thus
to be conjoined to Him; and whatever is capable of beiM;
234

OF THE STATE OF MAN AFTEE DEATH. 436, 437
conjoined to the Divine Being, is incapable of being dissipated ;
whereas, whatever is not capable of being conjoined to tho
Divine Being, is dissipated unavoidably. That inmost degree
or region of the soul, which man has, and which beasts are
without, was treated of above (n. 39) ; and I will here repeat
what was there stated, because, it is of importance that the
fallacies that have been embraced through ignorance of the
difference between man and beasts, should be dispersed ; and
those fallacies prevail with many, who, through the want oi
knowledges on tbe subject, and through not having their under
standing opened, are incapable of forming rational conclusions
respecting it for themselves. The passage alluded to is as fol
lows: "Iwill here mention a certain arcanum respecting tho
angels of the three heavens, which never before entered the
mind of any one, because no man has hitherto understood the
doctrine of degrees. (On which see n. 38.) There is in every
angel, and also in every man, an inmost and supreme degree, or
a certain inmost and supreme region of the soul, and faculty ot
reception, into which the Divine Sphere of the Lord first oi
proximately fiows, and from which it regulates the other interior
receptive faculties, which follow in succession, according to the
degrees of order. This inmost or supreme region of the soul
may be called the Lord's entrance to angels and men, and his
most immediate dwelling-place in them. It is owing to his hav
ing this inmost or supreme abode for the Lord, that man is man,
and is distinguished from the brute animals, which do not possess
it. It is by virtue of this, that man, dift'erently from animals,
with respect to all the interiors, or the faculties belonging to his
internal and external mind, is capable of being elevated by the
Lord to himself, of believing in him, of being affected with love
to him, and thus of seeing him ; and is capable of receiving
intelligence and wisdom, and of conversing in a rational maimer ;
and it is also by virtue of this, that man lives to eternity. But
the arrangements and provisions that are made by the Lord in
this inmost region, do not come manifestly to the perception of
any angel, because they are above his sphere of thought, and
transcend his wisdom."
436. That, as to his interiors, man is a spirit,_has been granted
me to know by much experience, the whole of which, were I to
adduce it, would fill many sheets. I have conversed with spirite
as a spirit, and I have conversed with them as a man in the body ;
and when I conversed with them as a spirit, they were not aware
but that I was a spirit myself; and they saw that I was in human
form, as they were. It was thus that my interiors appeared be
fore them; for, when I conversed with them as a spirit, my
material body did not appear.
437. That, as to his interiors, man is a spirit, may appear
with certainty from the fact, that after his body is separated

438 110 OF THE WOBLD OF SPIElTS, AND
from him, as occurs when he dies, he still continues to Jive a
man as before. That I might be fully convinced of this ti-uth,
it has been granted me to converse with almost all whom I evei
knew when they lived in the body, with some for a few hours,
with some for weeks and months, and with some for years.
This was granted me, chiefly to the end, that I might be assured
of the truth myself, and that I might testify it to others.
438. To what has already been stated, may be added, that
«very man, even while he lives in the body, is, as to his spirit,
in society with spirits, although he is not conscious of it; a
good man being, through them as mediums, in an angelic so
ciety, and a bad man in an infernal society ; and that he passes
into the same society after death. This has often been declared.
and shown to those, who, after death, came among spirits. The
man does not indeed appear in that society as a spirit, while
he lives in the world, by reason that he then thinks in a natural
manner : but persons who think abstractedly from the body,
being then in the spirit, do sometimes appear in their own
society. On those occasions, however, they are accurately dis
tinguished by the spirits who dwell there from the others ; for
they walk about in meditation, do not speak, and do not look at
the other spfrits, behaving as if they did not see them ; and as
soon as any spirit accosts them, they vanish.
439. To illustrate the truth, that, as to his interiors, man is a
spirit, I will relate, from experience, what it is for a man to be
withdrawn from the body, and what it is to be carried of the
spirit into another place.
440. With respect to the first, that is, being withdrawn from
the body, it is effected thus : The person is brought into a cerr
tain state, which is intermediate between sleeping and waking.
When he is in this state,, he cannot possibly know but that he
is wide awake. All the senses- are as active as when tbe body
is perfectly awake, not only the senses of sight and hearing, but
(what is wonderful) that of touch also, which is then more ex
quisite than it ever can be when the body is awake. In this
State, likewise, spirits and angels are seen in complete reality ;
they also are heard to speak, and (what is wonderful) are felt by
touch, scarcely any thing of the body being then interposed be
tween them and the person who beholds them. This is the
state, of which it is said, by those who have experienced it, that
they were absent from the body, and that whether they were in
the body or out of the body they could not tell.* I have only
been let into this state three or tour times, merely that I might
know the nature of it, and might be assured, likewise, that spirits
and angels enjoy all the senses, and that man, as to his spirit,
does so too, when he is withdrawn from the body.
* As the Apostle Paul, 2 Cor. xii. 2. i.—ll.
236

OF THE STATE OF MAN AlfrEE DEATH. 441- -44fe
• 441. As to the other state,-^that of being carried of the spirit
into another place, — ^it has been shown me, by actual experience,
^)ut only twice or thrice, what is its nature, and how it is effected.
I will mention a single instance. Walking through the streets
of a city, and through fields, and being at the time in conversa
tion with spirits, I was not aware but that I was awake, and in
the use of ray sight, as at other times. I thus walked on with
out mistaking the way, being, at the same time, in vision, be
holding groves, rivers, palaces, houses, men, and other objecte.
But after walking thus for hours, I suddeiUy returned into my
bodily sight, and discovered that I was in a different place.
Being exceedingly astonished at this, I perceived that I had been
in the state experienced by those, of whom it is said, that they
were carried of the spirit to another place,* While it continues,
the length of the way is not refiected on, though it were many
miles ; nor the time occupied in the journey, though it were
many hours or days ; nor is there any sense of fatigue. The
person is also led, without mistaking the road, through ways
that he did not know, to the place of his destination.
442. But these two states of man, which are states belonging
to him when he is in his interiors, or, what amounts to the same,
when he is in the spirit, are extraordinary ones, and were only
shown me that I might know the nature of them, the existence
of such states being known in the church. But to converse
with spirits, and to be among them as one of themselves, has
been granted me when fully awake as to the body ; and the
privilege has now been continued to me for many years.
443. That, as to his interiors, man is a spirit, may be further
confirmed from the facts advanced and explained above, where
it was shown that the inhabitants of heaven and hell are all
from the human race (nn. 311 — 317).
444. By the proposition, that, as to his interiors, man is a
spirit, is meant, that he is a spirit as to every thing belonging to
his thought and will ; for these are actually the interior things
which cause a man to be a man ; and which make him such a
man, in quality, as he is as to those faculties.

OF MAN'S RESUSCITATION FROM THE DEAD, AND ENTRANCE INTO
STERNAL LIFE.
445 When the body is no longer capable of discharging ite
functions in the natural world, corresponding to the thoughte
and affections of ite spfrit, which are derived from the spfritual
world, the man is said to die. This occurs, when the respfratory
motions of the lungs, and the systolic motions of the heart, cease,
* As was experienced by Philip (Acts viii. 89), and waa common with the piopheU
(1 Kings xviii. 12; 2 Kings ii. 16).— iK
' 237

446, 447 OF THE WOELD OF SPIEITS, AND
Nevertheless, the man does not die, but is only separated from
the corporeal frame which was of use to him in the world : tho
man himself lives. It is affirmed, that the man himself Uves,
because a man is not such by vfrtue of his body, but by virtue
of his spirit ; since it is the spirit fri man that thinks, and thought,
together with affection, is what makes him a man. It hence is
evident, that man, when he dies, only passes out of one world
into another. On this account, death, in the Word, in its inter
nal sense, signifies resurrection, and the continuation of lffe.(*)
446. The inmost communication of the spfrit with the body
takes place with the respfration, and with the motion of the heart,
the thought communicating with the respfration, and the affec
tion that belongs to love with the heart ;(*) wherefore, when
those two motions cease in the body, the separation immediately
ensues. Those two motions, — ^the respfratory motion of the lungs.
and the systoUc motion of the heart, — form the bonds, on the
rapture of which the spirit is left by itself; and the body, being
now destitute of the life of its spirit, grows cold, and pufrefies.
The reason that the inmost communication of the spirit of man
with his hodj takes place with the respfration and with the heart,
is, because aU the vital motions depend on these, not only in the
body generally, but in every pa-rt.(')
44-7. Man's spirit, after the separation, remains a little time in
the body, but not longer than till the total cessation of the mo
tion of the heart ; which takes place sooner or later according to
the nature of the disease of which the man dies. With some,
the motion of the heart continues a long while after the body is
apparently dead, but with others, not so long. As soon as this
motion ceases, the man is resuscitated : but this is effected by
the Lord alone. By resuscitation is meant, the withdrawing of
the spfrit of man fi-om his body, and its introduction into the
spiritual world; which is commonly called resurrection. Ihe
reason that a man's spfrit is not separated from his body before
the motion of the heart has ceased, is, because the heart corre
sponds to the affection that belongs to the love, which is the very
life of man ; for it is from love that every one derives the vital
heat ;{*) wherefore so long as this motion* continues, that corre-
(') That death, in tbe Word, signifies resurrection, since, when man dies, his life is
still continued, nn. 3498, 8505, 4618, 4621, 6036, 6222.
(•j That the heart corresponds to the will, thus likewise to the affection which be
longs to the love ; and that the respiration ofthe lungs corresponds to the undei-stand-
ing, thus to the thought, n. 8888. That the heart, in the Word, hence signifles the
wHl and love, nn. 7542, 9050, 10,386. And that the soul signifies understanding, faith.

(•) That the pulse of the heart and the respiration of the lungs prevail in the body
throughout, and flow mutually into every part, nn. 3887, 3889, 3890.
(•) That love is the esse of man's life, n. 6002. That love is sniijtual heat, and thai
thence originates the actual vitality of man, nn. i589, 2146, 4906, 7081—7086, 9954,
10,740. That affection is the continuous derivation of love, n. 3988.
-¦* The word in the original is here conjunetio ; but that this has been written SI
printed by mistake for the very different word motus, appears evident fi:om the whole-
238

OF THE STATE OF MAN AFTEE DEATH. 448, 449
S'Mjndence continues, and, consequently, the life of the spfrit in
the body.
448. In what manner resuscitation is effected, has not only
been related to me, but has also been shown me by actual expe
rience. I was myself made the subject of that experience, in
order that I might fuUy know how the great change is accom
plished. 449. I was brought into a state of insensibUity as to the bodily
senses, and thus nearly into the state of dying persons ; the in
terior life, nevertheless, remaining entfre, together with the fac
ulty of thought, that I might observe, and retain in my memory,
the particulars of the process that I was about to undergo, be
iug such as are experienced by those who are being, resuscitated
from the dead. I perceived that the respiration of the bodj
w^s almost taken away, the interior respiration, which is that
of the spirit, remaining conjoined with a slight and tacit respi
ration of the body. There was opened, in the first place a
communication with the Lord's celestial kingdom as to the pul
sation of the heart, because that kingdom corresponds to the
heart in man.(^) Angels belonging to that kingdom were also
seen, some at a distance, and two sitting near my head. By
their means, all affection proper to myself was taken away ; but
thought and perception still continued. I was in this state for
some hours. The spirits who were around me then withdrew,
supposing that I was dead. There was also perceived an aro
matic odor, like that of an embalmed corpse ; for when celestial
angels are present, the effluvium of the corpse is perceived as an
aromatic perfume,* on smelling which, spirits are unable to ap
proach. By this means, also, evil spirite are driven away from
the spirit of a man, when he is first introduced into etemal life.
The angels who sat at my head did not speak, but only commu
nicated their thoughts with mine. Wlien their thoughts, thus
communicated, are received, the angels know that the man's
spirit is in such a state, as to be capable of being drawn out of
the body. The communication of their thoughts was effected
by directing the aspect of their countenances on mine ; for it is
by this means that communications of thoughts are produced in
heaven. As thought and perception remained with me, in
order that I might know and remember how resuscitation is
context. It is not the cessation cf the conjunction between the spirit and the bodj
that the Author is immediately treating of, but the cause of the cessation of that con
junction ; which he affirms to be, by the termination of the correspondence between
them, through the cessation ofthe motion ofthe heart. — N.
(') That the heart corresponds to the Lord's celestial kingdom, and the lungs to His
Bpiritual kingdom, nn. 3635, 3886, 3887.
* This may serve to explain what many readers have met with, as related by authors
of good credit, concerning certain persons of eminent piety, -who are said to have died
in Sie odor of sanctity, from the fragrancy that issued (in appearance) from their bodiea
after death. — H. — To this the author of the present translation can add, that he hen
himself known at least one unileniable instance ofthe kind.— iV.
239

449, 450 OF THE WOELD OF SPIErrS, AND
accomplished, I perceived that those angels first examined what
my thoughts were, to see if they were similar to those of dying
persons, which are usuaUy engaged about eternal life ; and that
they wished to keep my mind occupied with such thoughte. It
was told me afterwards, that a man's spirit is kept in the last
thoughts tha»t he had when his body was expiring, till he returns
to the thoughts that flow from the general or governing affection
that possessed him in the world. It was particularly given me
to perceive, and to feel, also, that there was a drawing, and, aa
it were, a pulling out, of the interiors belonging to my mind,
thus of my spirit, from the body ; and it was told nae, that this
proceeded from the Lord, and that it is this which effects the
resurrection. 450. The celestial angels who thus minister to the resusci
tated person, do not leave him, because they love every ong ;
but if the spirit is such in quality that he cannot longer con
tinue in the company of celestial angels, he feels a desire to
depart from them. When he does so, angels of the Lord's
spiritual kingdom come to him, by whom the use of light is
given ; for, previously, he saw nothing, but only exercised his
thoughts. It was also shown me how this is done. Those angels
seemed to unroll, as it were, the coat of the left eye towards
the nose, that the eye might be opened, and the faculty of sight
imparted. It appears to the spirit as if such an operation were
actually performed ; but it is only an appearance. After the
coat of the eye has seemed to be thus drawn off, a lucid but in
distinct appearance is observed, like that which, on flrst awat
mg from sleep, a man sees through his eye-lids before he opens
them. This indistinct lucid appearance, as seen by me, was ot
a sky-blue color : but I was afterwards informed, that there are
varieties in the color, as seen by different persons. After this,
there is a sensation as if something were gently drawn off the
face; and when this operation is completed, the resuscitated
person is introduced into a state of spiritual thought. That
drawing off of something from the face, is likewise, however,
only an appearance ; and by it is represented the passing from
the state of natural thought into the state of spiritual thought.
The angels use the utmost caution lest any idea should proceed
from the resuscitated person but such as partakes of love. AU
this being done, they tell him, that he is now a spirit. After
the spiritual angels have imparted to the new-bom spirit the
use of light, they render him all the kind offices which, in that
state, he can possibly desire, and instruct him respecting the
things that exist in the other life, as far as he is capable of com
prehending them. But if the resuscitated person is not of such
a character as to be wiUing to receive instruction, he desires to
withdraw from the company of those angels. The angels, not-
(withstanding, do not leave him, but he separates himself fkiia
240

OF THE STATE OF MAN AFTEE DEATH. 451, 452
their society : for the angels love every one, and desire nothing
more than to perform kind offices to all, to give them instruc
tion, and to take them to heaven; in which consists their
supreme delight. When the spirit has thus separated himself
from the society of the angels, he is taken charge of by good
spirits, who, while he remains in their company, also do him all
sorts of kind offices. If, however, his life in the world had been
pf such a nature that he cannot abide in the company of the
food, he likewise desires to be away from them. This conduct
e repeats during a shorter or longer period of time, and in
fewer or more instances, till he becomes associated with such
spirits as completely agree with his life in the world : in their
company, he finds his own life ; and, what is wonderful, he then
pursues a similar course of life to that which he had led in
the world.
451. But this commencing state of man's life after death does
not continue more than a few days : but how he is afterwards
led on from one state to another, and at last either into heaven
or into hell, will be related in the foUowing Sections ; for with
this process, also, I have been made acquainted by abundant
experience. 452. I have conversed with some on the third day after their
decease ; when the process had been completed that is described
just above, nn. 449, 450. Three of these had been known to me
in the world ; to whom I related, that preparations were now
being made for the burial of their body. I happened to say,
for their burial ; on hearing which, they were struck with a sort
of stupor, and declared, that they were alive, but that their
friends might commit to the grave what had served them for a
body in the world. They afterwards wondered exceedingly,
that, when they lived in the body, they did not believe there
was such a life after death ; and they were especially astonished
that, within the church, almost all are possessed by a similar
incredulity. Those who, while in the world, had not believed
in any Ufe of the soul after the life of the body, on finding them
selves to be living after death, are exceedingly ashamed : but
those who had conftrmed themselves in the denial of it, are con
nected in society with their like, and are separated from those
who had maintained the belief of it. For the most part, they
are attached, by an invisible bond, to some infernal society:
for such characters have alsc denied the Divine Being, and
nave held in contempt the truths of the church. For just in
proportion as any one conflrms himself against the eternal Ufe
of his own soul, he also confirms himself against all things that
oelong to heaven and to the church.
16 241

453, 454 OF THE WOELD OF SPIETTS, AND

THAT MAN, AFTER DEATH, IS IN PERFECT HUMAN FORM.
4''53. That the form of man's spirit is the human form ; or that
the spirit is a man even with respect to form ; may be evident
from what has been ofi'ered in several Sections above, especially
from those in which it was shown, that every angel is in a per
fect human form (nn. 73 — 77) ; that, as to his interiors, every
man is a spirit (nn. 432 — 444); and that the angels in heaven
are from the human race (nn. 311 — 317). This may be seen
still more clearly from the fact, that a man is a man by virtue
of his spirit, and not by virtue of his body ; and that the corpo
real form is added to the spirit according to the form of the
latter, and not conversely : for the spirit is clothed with a body
according to its own form. It is owing to this circumstance,
that the spirit of a man acts on all the parts, even to the most
minute, of the body, and this so universally, that any part
which is not acted upon by the spirit, or in which the spirit is
not active, does not live. That such is the fact, every one may
be aware of from this circumstance alone, that the thought and
will actuate all the parts of the body, both collectively and indi
viduaUy, so completely at their pleasure, that there is nothing
which does not respond to their behests ; and if there should be
any thing which does not so respond, it is no part of the body,
and, as being void of a living principle, is cast out from it.
Now thought and will belong to the spirit of man, not to his
body. The reason that the spirit, in human form, does not ap
pear to men after its separation from the body, nor yet the
spirit that is in another man, is, because the organ of sight be
longing to the body, or the bodily eye, so far as the spnere of
its vision is in the world, is material, and what is material can
see nothing but what is material, whilst what is spiritual sees
what is spiritual ; wherefore, when the material substance of
the eye is shut out from, and deprived of its correspondence
with, its spiritual substance, spirits appear in their own form,
which is the human ; and not only such spirits as are in the
spiritual world, but also the spirit that i^ in another person
while he is yet in his body.
464. The reason that the form of the spirit is the human, is,
because man, as to his spirit, wag created according to the form
of heaven ; for all things belonging to heaven, and to its order,
are collated into those belonging to the mind of man ;(') from
which circumstance it is, that he possesses the faculty of receiv-
(') That man is tbe being into whoin are collated all things of divine order, and that,
from creation, he is divine order in form, nn. 4219, 4220, 4223, 4523, 4524, 5114, 5368,
6018, 6057, 6605, 6626, 9706, 10,156, 10,472. That so far as man lives according ta
divine order, in the ether life he appears as a man, perfect and beautiful, nn. 48SK,
6605, 6626. 242

OF THE STATE OF MAN AFTEE DEATH. 454, 455
ing inteUigence and wisdom. Whether you say, the faculty of
receiving intelligence and wisdom, or, the faculty of receiving
heaven, it amounts to the same thing. All this may evidently
appear from what has been shown above respecting the light and
heat of heaven (nn. 126—140) ; respecting the form of heaven
(nn. 200 — 212) ; and respecting the wisdom of the angels (nn.
265 — 275) ; and in the Sections in which it is shown, that
heaven, as to its form, is, both in the whole and in its parts, as
a man (nn. 59—77) ; and this by derivation from the Lord's
Divine Humanity, from which proceeds both heaven and its form
(nn. 78—86).
455. All the statements that have now been advanced, a
rational man wiU be able to understand, for he is able to view
things from the chain of causes, and from truths flowing in
their own order; but a person who is not a rational man wUl
not understand them. For this, there are several reasons : the
chief of which is, that he is not willing to understand them, be
cause they contradict his false notions, which he has made his
truths : and he who, on this account, is not willing to under
stand them, has closed the way against the influx of heaven into
his rational faculty. StiU, however, that way is capable of
being opened, provided the will do not resist. (See above, n.
424.) Ihat a man is capable of understanding truths, and be
coming truly rational, provided he be but willing, has been
demonstrated to me by much experience. Often have I beheld
evil spirits, who had become irrational through having, when ia
the world, denied the Divine Being and the trutlis of the church,
and having confirmed themselves in such denial, turned, by a
divine force, towards those who were in the enjoyment of the
light of truth. They then comprehended those truths, as the
angels do, confessed them to be truths, and acknowledged that
they comprehended them all. But as soon as they relapsed into
themselves, and turned to the love which was that of their own
will, they comprehended nothing, and affirmed the direct con
trary. I have also heard some infernal spirits say, that they
knew and perceived that what they did was evil, and that what
they thought was false, but that they could not resist the delight
of their love, or could not act against their will, and that this
was what directed their thoughts, causing them to see evil as
good, and falsity as truth. It was thus made evident, that those
who are immersed in falsities derived from evil, are capable of
understanding truths, and thus of being rational, but that they
are not willing ; and that the reason why they are not willing is,
because they have loved falsities in preference to truths, since
falsities agreed with the evils in which they were sunk. .Loving
and willing amount to the same thing ; since what a man wills,
ho loves, and what he loves, he wills. Since the state of men
is such, that they are capable of understanding truths provided 243

455, 456 OF THE WOELD OF SPrEITS, AND
they be but willing, it has been permitted me to confirm spir
itual truths, which are those belonging to heaven and to the
church, by rational considerations. This has been granted, to
the end that the false notions, which, with many, have closed
the rational faculty, might, by such rational considerations, be
dispersed, and thus, in some little measure, their eyes be opened.
For it is permitted to all who are grounded in truths, to confirm
Bpiritual truths by rational considerations. Who could ever
understand the Word, from reading it in its literal sense, unless
he viewed the truths contained in it from an enlightened rational
faculty ? From what cause, but the want of so viewing it, have
Bo many heresies arisen from the same Word ?(^)
456. That the spirit of a man, after its separation from the
body, is itself a man, and similar in form, has been proved to
me by the daily experience of many years. I have seen them,
I have heard them speak, and I have talked with them, thou
sands of times : and our conversation has sometimes been on
this very subject, — that men in the world do not beUeve spirits
to be men also, and that those who do believe it are accounted
by the learned as simpletons. The spirits were grieved at heart
that such ignorance should still continue in the world, and espe
cially in the church. They said that this negative belief had
emanated principaUy from the learned, who had thought re
specting the soul from their corporeal-sensual apprehensions,
from which they had conceived no other idea of it than as a
mere thinking principle, which, when regarded as destitute of
any subject, in and by virtue of which it could have an actual
existence, is like a sort of volatile breath of pure ether, which
cannot but be dissipated wben the body dies. As, however,
the church, on the authority of the Word, believes in the im
mortality of the soul, they could not but ascribe it to some vital
faculty, like that of thought, though they deny it any sensible
faculty, such as is enjoyed by man, till it should again be united
to the body. On this opinion is founded the common doctrine
of the resurrection, and the belief that such reunion will take
place on the arrival of the last judgment. To this it is owing,
that, when any one thinks about the soul from the common
doctrine, and, at the same time, from the above-named hypoth
esis respecting its nature, he does not at all comprehend that
the soul is the spirit, and that this is in the human form. In
addition to which, scarcely any one, at the present day, is aware
_ (') That we ought to begin -vrith the truths of doctrine of tho church, whioh are de
lved from the Word, and flrst acknowledge those truths; and that afterwards it is
Bllow(!d to consult scientiflcs, n. 6047. Thus that it is allowed those who are in au
affirmative principle concerning the truths of faith, to confirm them rationally by scien
tifics, but it is not allowable for those who are in a negative principle, nn. 2568, 2588,
4760, 6047. That it is according to divine order from spiritual truths to enter rationally
into scientifics, which are natural truths, and not from the latter into the former; be-
eanse spiritual iii-flux into natural things talces place, but not natural or physical influi
' Into things spiritual, nn. 8219, 6119, 5259, 5427, 5428, 5478, 6322, 9110, 9111.
244

OP THE STATE OF MAN AFfEE DEATH. 456
of what the spiritual nature is, and stiU less that any human
form can belong^ to spiritual existences, as all spirits and angels
are. To this it is owing, that almost all who pass out of this
world into the other, wonder exceedingly to find themselves
alive, and that they are men equally as before ; that they can
6ee,_ hear, and speak ; that their body possesses the sense of
feeling as before; and that there is no discernible difference
whatever. (See above, n. 74.) But when they cease to wonder
at themselves, they begin to wonder that the church should
possess no knowledge whatever about the state of men, as being
such, after death, nor, consequently, respecting heaven and hell ;
although, notwithstanding, all persons who have ever lived in
the world, have passed into the other Ufe, and are there living
as men. As likewise, they wondered that this was not made
manifest to man by means of visions, it being an essential arti
cle in the faith of the church, they were informed from heaven,
that this might indeed have been done, for nothing is more easy,
when the Lord sees good ; but that, nevertheless, those who have
confirmed themselves in false notions contrary to these truths,
would not believe them, even were they themselves to be made
the subjects of such ocular demonstration. They were informed,
farther, that it is dangerous to confirm any thing by visions to
persons who are grounded in falsities ; for they would, in con
sequence, first believe what was so confirmed to them, and
would afterwards deny it, and thus would profane the truth it
self; for first to believe truths, and afterwards to deny them, is
to commit profanation ; of which those who are guilty, are
thrust down into the deepest and most grievous of all the
heUs.(^ The danger of this is what is meant by the Lord's
words : " He hath blinded their eyes, and hardened their heart ;
ihat they should not see with their eyes, nor understand with
their hea/rt, and be converted, and I sliould heal them?'' — (John
xii. 40.) And that those who are confirmed in falsities would
still not beUeve, is taught in these words: " Abralncm saith
unto the rich man in hell. They have Moses and the prophets ;
(') That profanation consists in the commixing of good and evil, also of what is true
and what is false, with man, n. 6348. That none oan profane truth and good, or the
holy things ofthe Word and the ohuroh, but those who first acknowledge them, and
especially if they live according to them, and afterwards recede from the faith, deny
ttiom, and live to themselves and the world, nn. 593, 1008, 1010, 1069, 3398, 3399, 8898,
4289, 4601, 10(284, 10,287. If man, after repentance of heart, relapses into his former
evils, that he is guilty of profanation, and that in such case his latter state is worse
than his former, n. 8394. That those cannot profane holy things, who have not
acknowledged them; still less those who do not know them, nn. 1008, 1010, 1059,
9188, 10,284. That the Gentiles, who are out of the church, and have not the Word,
cannot profane it, nn. 1327, 1328, 2051, 2081. That, on this account, interior truths
were not discovered to the Jews, since if they had been discovered and acknowledgea,
that people would have profaned them, nn. 3398, 3399, 6963. That the lot of profaners
In the otner life is the worst of all, because the good and truth, whioh they have ac
knowledged, remain, and likewise the evil and falsity, and, because they cohere, the
,(ifo is rent asunder, nn. 571, 582, 6348. That therefore the utmost provision is made
fey tha Lord to prevent profanation, nn. 2426, 10,384. 245

457, 458 OF THE WOELD OF SPIEITS, AND
let them hear them. And he said. Nay, father A hraha/m : hit
if one went vnto them from the dead, tliey would repent. And
he said unto him. If they hear not Moses and the prophets,
neither will they be persuaded tlwugh one rose from the dead."
--(Luke xvi. 29, 30, 31.)
457. The spirit of a man, when first he enters the world of
spirite, which takes place soon after his resuscitation, described
in the last Section, is similar in countenance, and in the tone pf
his voice, to what he was in the world. The reason is, because
he is then in the state of his exteriors, and his interiors are not
yet laid open. This is the first state of man after death. But
afterwards his countenance is changed, and becomes quite dif
ferent ; being rendered similar to his governing affection or
love, which is that in which the interiors belonging to" his mind
had been grounded while in the world, and which had reigned
in his spirit while this was in the body. For the face of a man's
spirit differs exceedingly from that of his body ; the face of his
body being derived from his parents, but that of his spirit from
his affection, of which it is the image. Into this his spirit
comes, after his life in the body, when his exteriors are removed,
and his interiors are revealed. This is the third state of man
after death. I have seen some who were recently come from the
world, whom I knew by their face and tone of voice ; but I did
not know them when I saw them afterwards. Those who had
been grounded in good affections were then seen with beautiful
faces ; but those who had been immersed in evil affections, with
ugly ones : for the spirit of man, regarded in itself, is nothing
but his affection ; of which the external form is the face. Another
reason of the change of countenance is, because it is not allowable
for any one, in the other life, to feign affections that are not his
own, nor, by consequence, to put on looks that are contrary to his
love. AU persons, be they who they may, are there brought
into such a state, as to speak as they think, and to show, in
their countenance and gestures, what are the inclinations of
their will. From these causes it resulte, that the faces of all
become the forms and images of their affections ; whence it also
happens, that all who knew each other in the world, know each
other, likewise, in the world of spirits ; but not in heaven, nor
in hell.(*) (As was observed above, n. 427.)
458. The faces of hypocrites are changed more tardily than
those of others, by reason that, through practice, they have con-
(*) That the face is formed to correspondence with the interiors, nn. 4791—4805,
6695. Concerning tho correspondence of the face and its looks with the affections oil
the mind, nn. 1568, 2988, 2989, 3631, 4796, 4797, 4800, 5166, 6168, 5695, 9306. That,
with the angels of heaven, the face makes one witb the interiors which belong to the
miud, nn. 4790^799, 5695, 8250. That on this account, tha fa'ie, in the Word, signi
fies the interiors which belong to tbe mind, that is, whioh belong to the affection and
thought, nn. 1999, 2434, 3527, 4066, 4796, 5102, 9806, 9646. In what manner the influx
from the brain into the face has been changed in a successive course of time, and -with
it the face itself, as to correspondence -with the interiors, nn. 4326, 8260.
246

OF THE STATE OF MAN AFTEE DEA'lH. 459, 460
tracted a habit of settling their interiors so as to imitate good
affections ; whence, for along time, they appear not unbeautiful ;
but since they are gradually divested of that assumed imitation,
and the interiors belonging to their minds are settled according
to the form of their own affections, they afterwards become
more ugly than others. Hypocrites are such persons as talked
like angels, but interiorly acknowledged nothing but nature, and
thus denied the Divine Being, and, consequently, the things
belonging to heaven and the church.
459. . It is to be observed, that the human form of every one
after death is more beautiful, in proportion as he had more
interiorly loved divine truths, and had lived according to them :
for the interiors of every one are both opened and formed
according to that love and life; on which account, the more
interior is the affection, so much the more conformable to
heaven, and, consequently, so much the more handsome, is the
countenance. It is owing to this, that the angels who dwell in
the inmost heaven are so exceedingly beautiful; they being
forms of celestial love. But those who had loved divine truths
more externally, and thus had more externally lived according
to them, are less beautiful ; for only their exteriors shine forth
from their face, and interior heavenly love is not translucent
through them, consequently, not the form of heaven such as it
intrinsically is. There appears something respectively obscure
emanating from their countenance, not animated by the trans-
lucence of interior life. In a word ; all perfection increases as
it ascends towards the interiors, and decreases as it descends
towards the exteriors ; and beauty does the same. I have seen
faces of angels of the third heaven, which were so beautiful, that
no painter, with all the resources of his art, could impart such
brightness to his colors, as should equal a thousandth part of
the light and life which appeared in those countenances. But
the faces of angels of the ultimate heaven, may, in some degree,
be equalled by a painter. •
460. I wiU, in the last place, communicate a certain arcanum,
which has hitherto been known to none. It is this : that every
thing good and true that proceeds from the Lord, and constitutes
heaven, is in the human form ; and that it is so, not only in the
whole, and on the greatest scale, but in every part, and in the
smallest: and that this form exercises an affecting influence on
every one who receives good and truth from the Lord, and im
parts the human form to every inhabitant of heaven, according
to the degree of his reception. It is owing to this, that heaven
is simUar to itself both in general and in particular ; and that
the human form is that of the whole, of every society, and of
every angel ; as shown in four Sections above. (From n. 59 to
u. 86.) To which may be made this addition : that the human
form exists also in the angels, in every minutia of thought, that
247

460, 461 OF THE WOELD OF SPIEITS, AND
is derived from celestial love. But this arcanum can with difii
culty come within the comprehension of any man ; though it
enters with clearness into the understanding of angels, because
they dwell in the light of heaven.

THAT MAN, AFTER DEATH, IS POSSESSED OF EVERY SENSE, AND
OF ALL THE MEMORY, THOUGHT, AND AFFECTION, THAT HE
HAD IN THE WORLD ; AND THAT HE LEAVES NOTHING BEHIND
HIM BUT HIS TERRESTRIAL BODY.
461. That when a man passes from the natural into the spfr
itual world, as he does when he dies, he takes with him all
things belonging to him as a man except his terrestrial body,
has been proved to me by manifold experience. For when he
enters the spiritual world, or the life after death, he is 'in a
body, as he was in the world : to aU appearance, there is no dif
ference whatever, because there is none that he can discover
either by touch or by sight. But his body is now spiritual in
ite nature, and thus is separated or purifled from the terresteial
particles : and when what is spiritual touches and sees what is
spiritual, the effect to the sense is exactly the same, as when
what is natural touches and sees what is natural. On this
account, when man has become a spirit, he does not know, by
consciousness, that he is not stUl in the body in which he
was when in the world; consequently, he does not know by
consciousness, that he has died. The man, now a spfrit, enjoys
every sense, both internal and extemal, that he possessed in the
world. He sees, as before ; he hears and speaks, as before ; he
smells, likewise, and tastes, and feels when he is touched, as be
fore ; he longs, also, he desires, he wishes, he thinks, he reflects,
he is affected, he loves, he wiUs, aa before : and a person who
takes pleasure in study, reads and writes, as before. In a word,
a* man's transit from one Iffe into the other, or from one world
into the other, is Uke a journey from one place into another;
and he takes with him all things that he possesses in himself as
a man ; so that it cannot be said that a man after death, his
death being only that of his terrestrial body, has lost any thing
that belonged to himself. He also carries with him his natural
memory : for every thing that he ever heard, saw, read, learned,
or thought, from his eariiest infancy to the last day of his Ufe,
he still retains. ¦ The natural objects, however, which are con
tained in his memory, not being capable of being reproduced in
a spiritual world, remain quiescent, just as they do with a man
in the world when he does not think of them : but, notwith-
Btanding, thej are reproduced when the Lord sees good. But
respecting this memory, and ite state after death, more wUl b«
248

OF THE STATE OF MAN AFTEE DEATH. 461, 462
related presently. A sensual man cannot at all believe that the
state of man after death is of such a nature, because he does
not comprehend how it can be : for a sensual man cannot do
otherwise than think in a natural manner, even on spfritual
subjects ; wherefore, whatever he does not perceive by the
senses, or does not see with the eyes, and feel with the hands,
of his body, he affirms to have no existence; as we read of
Thomas, in John xx. 25, 27, 29. (What is the character of the
sensual man, may be seen above, n. 267, and in the references
there made.)
462. Still, however, the difference between the life of a man
in the spiritual world, and his life in the natural world, is great,
both with respect to the external senses and their affections, and
to the internal senses and their affections. The inhabitants of
heaven have much more exquisite senses, — that is, they see and
hear much more exquisitely, — and they also think with much
more wisdom, than they did when they were in the world. For
they see by the light of heaven, which exceeds, by many de
grees, the light of the world (see above, n. 126) ; and they hear
through a spiritual atmosphere, which also, in purity, by many
degrees, excels the atmosphere of the earth (see n. 235). The
difference between these external senses, as they exist in angels
and in men, is like the difference, in the world, between a clear
sky and a dark mist ; or like that between noon-day light and
evening shade. For the light of heaven, being the Divine
Truth, enables the sight of the angels to perceive and to dis
tinguish the minutest objects. Their external sight, also, corre
sponds to their internal sight, or that of their understanding;
for, with the angels, the one species of sight flows into the other,
so as to cause them to act as one ; to which is owing their great
keenness of sight. In the same manner, likewise, their hearing
corresponds to their perception, which is a faculty belonging to
the understanding and the will in combination ; in consequence
of which, they distinguish, both in the tone of voice and in the
words of a person speaking, the most minute particulars of his
affection and thought, perceiving in the tone all relating to his
affection, and in the words all relating to his thought. (See above,
nn. 234 — 245.) But the other senses, in the angels, are not so
exquisite as are those of sight, and hearing ; by reason that these
are conducive to their advancement in intelligence and wisdom,
which the others are not. Were the other senses as exquisite
as these, they would take away the light and deUght of their
wisdom, and would introduce the delight of the pleasures con
nected with the body and the various appetites, which, so far as
they prevail, obscure and debilitate the understanding ; as actu
ally takes place with men in the world, who become dull and
stupid in regard to spiritual truths, in proportion as they indulge
in the pleasures of taste, and in the blandishments connected
*^ 249

462, 462* OF THE WOELD OF SPIEITS, AND
with the sense of touch which soothe the body. That the inte
rior senses of the angels of heaven, which are those of theii
thought and affection, are more exquisite and perfect than they
were in the world, may also appear from what was stated and
shown in the Section on the wisdom of the angels of heaven
(nn. 265 — 275). As to the difference between the state of tha
inhabitants of hell and their state in the world, this, also, is
great : for in proportion to the greatness of the perfection and
excellence of the external and internal senses in the angels ot
heaven, is that of their imperfection in the inhabitants of heU.
But the state of these will be treated of hereafter.
462.* That man takes with him from the world all his mem
ory, has been shown me by many proof's; on which subject
numerous things worthy of being mentioned have been seen
and heard by me ; some of which 1 will relate. There were
some who denied the crimes and enormities which they had
committed in the world ; wherefore, lest they should be sup
posed to be innocent, these were all laid open, and were recited
in order, from their own memory, from the first period of their
life to the last : they consisted, chiefly, of adulteries and whore
doms. There were some who had practised deception upon
others by wicked arts, and who had committed robberies : their
tricks and thefts were also enumerated in their order, though
scarcely any of them had been known in the world, except to
themselves alone. They also acknowledged them, because they
were made manifest as if in broad daylight, together with all
the thoughts, intentions, pleasures, and feai-s, which occupied
their minds on the several occasions. There were some who
had taken bribes, and made a trade of their judicial functions :
these crimes were in like manner brought to light from their
own memory, from which they were all recited, from the first
day of their entering on their office to the last. All the par
ticulars appeared, both as to the amount of the bribe and its
nature, with the time, and the state of their mind and intention
at the moment : all rushed to their recollection, and were dis
played to the view of those present. The several transactions
were many hundreds in number. This was done with several,
and (what was wonderful) their memorandum books, in which
they had noted down the partioulars, were opened and read
before them, page by page. Some were brought to a similar
judgment who had enticed virgins to submit to be dishonored,
or had violated the chastity either of maids or of matrons;
when all the circumstances were brought forth and lecited from
their memory : the very faces of the virgins and women were
also exhibited, as if they were present, together with the places,
the words that passed between them, and the state of th 't
• This number is repeated in the original. — N'.
250

OF THE STATE OF MAN AFTEE DEATH. '462,* 463
minds : and all was displayed as suddenly, as when a scene is
unfolded to the view. Such exposures sometimes were con
tinued for several hours. There was a certain spirit who had
accounted as nothing the evil of backbiting others. I heard his
backbitings and defamations, with the very words he employed,
recited in order ; the persons respecting whom, and those to
whom, he had uttered them, being discovered at the same time :
aU were brought forth, and vividly exhibited, together; and yet,
in every instance, his practices had been carefully concealed by
him while he lived in the world. There was one who had de
prived a relation of his inheritance by a fraudulent pretext : he,
too, was similarly convicted and judged ; and, what was wonder
ful, the letters and papers which had passed between them were
read in my hearing, and I was informed that not a word was
wanting. The same person, also, not long before his death, had
clandestinely murdered his neighbor by poison; which was
brought to light in this manner : He was seen to dig a hole
under ground, out of which, when dug, a man came forth, like
one coming out of a grave, who cried out to him, " What hast
thou done to me?" All the particulars were then revealed;
how the poisoner had conversed with him in a friendly manner,
and had then given him the fatal cup ; together with what he
had thought previously, and what happened afterwards : aU
which being brought to light, he was condemned to hell. In a
word, all the criminal practices, the wicked deeds, the robberies,
the deceptions, the artifices, of which he had been guilty in the
world, are laid open to every evil spirit, being brought forth
from his own memory ; and thus he is convicted ; nor is there
any room for denial, since all the circumstances appear together.
I also heard the particulars, when, from the memory of a certain
spirit inspected and examined by the angels, every thing that he
had thought for a month, day after day, was recited, all without
the least mistake; the particulars being recaUed, just as he was
engaged in them, on those days. From these examples it may
evidently appear, that man carries all his memory with him into
the other world, and that nothing is so concealed in this world,
as not to be made manifest after death ; and that, too, in the
presence of many witnesses ; according to these words of the
Lord : "There is nothing covered that shall not be revealed :
neither hid, that shall not be known. Therefore, whatsoever ye
have spoken in darkness, shall be heard in the Ught ; and that
which ye have spoken in the ear in closets, shall be proclaimed
upon the housetops?^ — (Luke xii. 2, 3.)
463. When a man's actions are brought before him after
death, the angels to whom the duty of making the inquiry is
assigned, look into his face ; and then the examination proceeds
througli his whole body, beginning from the fingers of boiH
hands. As I wondered what this could be for, it was discovert I
251

463 OF THE WOELD OF SPIEIIS, ANI->
to me. Al the particulars of a man's thought and will are
inscribed on his brain ; for there they exist in their first prin
ciples. Thence, also, they are inscribed on his whole body ;
because all things belonging to his thought and wUl proceed
thither from their first principles, and are there terminated, as
being there in their ultimates. This is the reason, that what
ever things proceeding from a man's will and thence from his
thought are inscribed on his memory, are not only inscribed on
the brain, but also on the whole man, and there exist in order,
according to the order of the parts of the body. It was hence
made evident to me, that man is such in the whole, as he is in
his wiU and in his thought thence derived, so that a bad man is
his own evil, and a good man is his own good.(') From these
facts may also be evident, what is to be understood by man's
book of life, which is spokeH of in the Word : the meaning of it
is, that all things belonging to every one, both his actions and
his thoughts, are inscribed on the whole man, and that they
appear as if read out of a book, when they are caUed forth from
his memory, and as if seen in effigy, when the spirit is viewed
in the light of heaven.
To these statements I wiU add a certain memorable circum
stance respecting the memory of man as remaining after death ;
by which I was assured, that not only general things, but also
the most particular, which have once entered the memory,
abide there, and are never obliterated. I saw some books, with
writing in them, such as exist in the world ; and I was informed,
that tney were taken from the memory of their authors, and
that not a single word was wanting, that was contained in the
books as written by those persons in the world : I was told at
the same time, that, in this manner, the most minute particulars
of aU, contained in another person's memory, could be called
forth from it, even such as he, in the world, had forgotten. The
reason was discovered also ; which is, that man has both an
external memory and an internal one, the extemal memory
being that of his natural man, and the internal memory that of
his spiritual man ; and that every individual thing that a man
has thought, willed, spoken, or done, together with every thing
that he has heard or seen, is inscribed on his internal or spiritual
memory ;(*) and further, that whatever is there written is never
(') That a good man, spirit, and angel, is his own good and his own truth ; that is,
that he is wholly such as his good and truth are, nn. 10,298, 10,367. The reason is,
because good forms tbe -willj and truth the understanding, and the will and under
standing form the all of the hfe appertaining to a man, to a spirit, and to an angel, nn.
8332, 8623, 6065. In like manner it may be said,' that every man, spirit, and angel, is
his own love, nn. 6872, 10,177, 10,284.
(_') That luan haa two memories, an exterior one and an interior one, or a natural
onu and a spiritual, nn. 2469—2494. That man does not know that he has an interior
memory, nn. 2470, 2471. How muoh the interior memory excels the exterioi n. 2478.
That the things contained in the exterior memory are in the light of the world, but the
things contained in the interior are in the light of heaven, n. 6212. That it is from tha
.uterior memory that man is enabled to think and speak int«lleotually and rational'a
252

OF THE STATE OF MAN AFT-EE DEAIH. 463, 464
¦erased, because it is inscribed, at the same time, on the spirit
itself, and on the members of his body, as stated just above ;
and thus that the spirit has acquired a form according to the
thoughts and acts of his will. I am aware that these facts will
appear like paradoxes, and will, therefore, with difficulty be
beUeved ; but, nevertheless, they are true. Let not, therefore,
any man imagine, that there is any thing which he has thought
in his own breast, or has done in secret, that can be hidden
after death ; but let him be assured, that aU and each will theu
be manifest as in open day.
_ 464. Although man has his external or natural memory in
him after death, the merely natural things contained in it are not
reproduced in the other life, but, instead, such spiritual things as
are adjoined to those natural things by correspondences. These,
however, when exhibited to view, appear in a form precisely
similar to that which the natural things had in the natural world :
for all objects that appear in the heavens appear similar to those
in the world, although, in their essence, they are not natural,
but spiritual. (As is shown in the Section on Eepresentatives
and Appearances in Heaven, nn. 170 — 176.) But the external
or natural memory, so far as its contents partake of materiality,
of time and space, and of whatever else is proper to nature, does
not serve the spirit for the same use as it had done in the world.
For man in the world, when he thinks from the external sensual
part of his mind, and not at the same time from the internal
sensual or intellectual part, thinks naturally and not spiritually ;
but in the other life, being then a spirit in a spiritual world, he
thinks spiritually and not naturally. To think spiritually, is to
think intellectually or rationally. It is owing to this, that the
external or natural memory, as to the material part of its contente,
is then quiescent, and those parts of its contents only come into
use, which man has acquired by means of the former, and has
invested with a rational character. The reason that the external
memory, as to such part of its contents as are of a material nature,
is quiescent, is, because such things cannot be reproduced ; for
spirits and angels speak from the affections, and from the thought
thence originating, belonging to their minds ; on which account,
they cannot give utterance to any thing that does not agree with
these. (As may appear from what is stated respecting the speech
of the angels, both among themselves and with man, in two Sec-
n. 9394. That all tbe things, including every particular, which a man has thougnt,
has spoken, has done, and which he has seen and heard, are inscribed on the interior
memory, nn. 2474, 7398. That that memory is the book of his lite, nn. 2474, 9886,
9841, 10,505. That in the interior memory are the truths which have been made truths
of faith, and the goods which have beeu made goods of love, nn. 6212, 8067. That
those things which have acquired habit, and have been made things of the life, and
thereby obliterated in the exterior memory, are in the interior memory, nn. 9394, 9723,
S84I. That spirits and angels speak from the interior memory, and henco that thoy
have a umversal lang-iage, nn. 2472, 2476, 2490, 2493. That languages iu the wotls
belong to the exterior memory, un. 2472, 2476.
253

464 OF THE WOELD OF SPIEITS, AND
tions above, nn. 234 — 267.) From this cause, in proportion as a
man has become rational in the world by means of an acquaint
ance with languages and sciences, he is rational after death ; but
not at all in proportion to the mere extent of his acquaintance
with those languages and sciences. I have conversed in the
other life with many, who, in the world, were regarded as men
of learning, on account of their knowledge of the ancient lan
guages, such as Hebrew, Greek, and Latin, but who had not
cultivated their rational faculty by the information contained in
the books written in those languages ; and some of them were
found to be as simple as those who were acquainted with no
language but their own ; Avhilst others were absolutely stupid ¦
and yet a conceited persuasion remained with them, as if they
were wiser than others. I have conversed with some who im
agined in the world, that a man's wisdon' is in proportion to the
stores in his memory, and who had therefore crammed their
memory with a great number of things, and -conversed almost
solely from it, and thus not from themselves, but from others,
without having at all improved their rational faculty by what
their memory contained. Some of these were quite stupid ;
others were mere idiots, not at all comprehending any truth so
as to see whether it was a truth or not, and eagerly embracing
any falsities that were propounded as truths by such as call
themselves men of learning : for such persons are not able to
see, for themselves, whether any thing propounded as true be so
or not, and, consequently, can apprehend nothing rationally that
they hear from others. I have also conversed with some, who,
in the world, had written a great deal, embracing scientific
matters of all kinds, aud who had thus acquired a reputation
for learning through a great part of the world. Some of these
could, indeed, reason about truths, debating whether they were
such or not ; and some, when tumed towards those who enjoyed
the light of truth, could understand that they were truths ; but
still they were not willing to understand them ; wherefore they
denied them again, when they sunk into their own falsities and
thus into themselves. There were others who were as ignorant
as the unlettered vulgar. Thus they differed one from another,
according as, by the scientific works which they had written or
copied, they had cultivated their rational faculty. But those
who had been opposed to the truths of the church, and had
occupied their thoughts with mere matters of science, by means
of which they had confirmed themselves in falsities, had not
cultivated their rational faculty, but only the faculty of reasoning.
This, in the world, is supposed to be rationality ; but it is a faculty
with which rationality has no connection, being a mere talent for
confirming as true whatever a man pleases, and, from pi-econ-
ceived principles and fi-om faUacies, seeing falsities as truths, but
not fruths themselves. Such persons can never be brought to
254

OF THE STATE OF MAN AFTEE DEATH. 465, 466
recognize traths as being such ; because traths cannot be seen,
as to their real nature, fi-om falsities, though falsities, may be so
seen from truths. The rational faculty of man is like a garden
and flower bed, or like a faUow field : the memory is the ground :
scientific truths and knowledges are the seeds. As the light and
heat of the sun are what make the natural earth and seeds pro
ductive, and without these there can be no germination : so, unless
the light of heaven, which is Divine Truth, and the heat of heaven,
which is Divine Love, be admitted into the mind, there can be no
growth there : it is to these, alone, that the rational faculty owes
its existence. The angels grieve exceedingly that so great a pro
portion of the learned ascribe aU things to nature^ and nave thence
so closed the interiors belonging to tlieir minds, as not to be able
to see any thing of truth by the light of truth, which is the light
of heaven. In the other life, therefore, they are deprived of the
faculty of reasoning, that they may not, by reasonings, diffuse
falsities among the simple good, and so seduce them. They also
are banished into desert places.
465. There was a certain spfrit who was angry at not remem
bering many things with which he was acquainted in the life of
the body, grieving over the pleasure that he had lost, with which
ae used to be greatly deUghted. But he was told that he had
r.ot lost any thing, but still was acquainted with all that ever he
knew, including every particular : but that, in the world in which
he now was, he was not allowed to bring such matters forward,
and that he ought 'to be satisfied with being able to think and
speak much better and more perfectly than before, without im
mersing his rational faculty, as he used to do, in gross, obscure,
material, and corporeal things, which were of no use in the king
dom into which he had now entered. It was also told him, that
he now possessed every thing that could promote the uses of
eternal Iffe, and thus that he could not enjoy beatitude and
happiness in any other manner ; consequently, that it was mere
ignorance to imagine, that, in the kingdom in which he now
was, inteUigence was lost with the removal and quiescence of
the material contents of the memory ; the fact in reaUty being,
that in proportion as the mind is capable of being withdrawn
from the sensual things that belong to the extemal man or to
the body, it is elevated to things spiritual and celestial.
466. Of what quality are the two memories, is sometimes, in
the other life, exhibited to view, in such forms as aie only there
to be seen ; for many things are there rendered objecte of sight,
which, among men, can oiuy be conceived in idea. The exterior
memory is there presented, in appearance, Uke a callus, and the
interior like a meduUary substance, such as existe in the human
brain ; and from the appearance of them both is communicated a
knowledge of the character of the parties to whom they belong.
With those who, in the Iffe of the body, had solely labored to store
265

467, 468 OF THE WOELD OF SPIETTS, AND
the memory, and thus had not cultivated the rational faculty, tho
callosity appears hard, and as if inwardly interspersed with ten
dons. With those who had filled the memory with falsities, it
appears hairy and rough ; which appearance is occasioned by the
things contained in the memory being such an unarranged mass.
With those who had labored in storing the memory for the grati
fication of self-love and the love of the world, it appears as if the
fibres were glued together and ossified. With those who wished
to penetrate into divine arcana by scientific attainments, especially
by what is called in the schools philosophy, and would not believe
them till they should be persuaded by such means, the memory
appears dark ; the darkness being of such a nature as to absorb
the rays of light, and to turn them into darkness. With those
who had practised deceit and hypocrisy, it appears of a hard
bony nature, like ebony, which refiecte the rays of Ught. But
with those who had been grounded in the good of love and in
the fruths of faith, such a caUus does not appear, because their
interior memory transmits the rays of light into thefr exterior, in
the objects or ideas of which, as in thefr basis or ground, the rays
are terminated, and find in them delightful receptacles. For the
exterior memory is the last thing in order ; in which, therefore,
things spiritual and celestial gently terminate and dwell, when
they find in it such contents as are good and true.
467. Men while living in the world, if grounded in love to the
Lord and in charity towards their neighbor, have attached to
them, and within them, inteUigence and wisdom. These, how
ever, are stored up in the inmost recesses of thefr interior memoiy,
and can never appear, even to themselves, tiU they put off the
corporeal elemente. Then thefr natural memory is laid asleep,
and they awake into their interior memory, and finaUy, by de
grees, into such as belongs to the angels.
468. How the rational faculty may be cultivated, shaU also
be briefly declared. Genuine rationality consists of traths, and
not of falsities : that which consists of falsities is not rationality.
Truths are of three kinds : there are civil truths, moral traths,
and spiritual truths. CivU truths relate to matters of law, and
such as concern the forms of government in states ; in general, to
what belongs there to justice and equity. Moral truths relate
to such matters as belong to the life of every one with respect to
society and his intercourse with others ; in general, to sincerity
and uprightness, and specifically, to the virtues of every kmd.
But spiritual truths relate to such matters as belong to heaven
and the church ; aud, in general, to good, which is the object of
love, and to truth, which is the object of faith. There are, in
every man, three degrees of life (see above, n. 267) : and the ra
tional faculty is opened to the first degree by means of civU truths,
to the second degree by means of moral truths, and to the thfrd
by means of spiritual truths. But it is to be observed, that the
256 '

OF 'THE STATE OF MAN AFTEE DEATH. 468, 469
rational faculty is not formed and opened merely by a man's
being acquainted with those truths, but by his living according
to them : by living according to them is meant, his loving them
from a spiritual affection ; and by loving them from a spiritual
affection is meant, loving what is just and equitable because it
is just and equitable ; what is sincere and upright because it is
sincere and upright ; and what is good and true because it is good
and true : whereas to live according to them and love them from
corporeal affection, is to love them for the sake of one's s^lf, of one's
own reputation, honor, or gain. In proportion, consequently, as
a man loves those truths from corporeal affection, he does not
become rational : for then, the truths are not what he loves, but
himseff, to whom they are serviceable, as servante are to their
masters : and when truths are used merely as servants, they do
not enter into the man, and open any degree of his life, not so
much as the first ; but they only reside in his memory, as matters
of extemal knowledge under a material form ; where they conjoin
themselves with the love of self, which is corporeal love. From
these facts it may appear, how man becomes rational ; and that
he is made rational to the third degree by the spiritual love of
good and truth, which are the constituente of heaven and of the
church ; to the second degi-ee, by the love of sincerity and up
rightness ; and to the first degree, by the love of justice and equity.
These two latter loves are also rendered spiritual, by the spiritual
love of good and truth ; for this enters into them by influx, joins
itself with them, and forms in them, as it were, ite own countenance.
469. Spirits and angels possess memory, equally with men.
Whatever they hear, see, think, will, or do, remains with them,
and their rational faculty is eontinuaUy cultivated by these means ;
a process which goes on to eternity. It is owing to this, that spirits
and angels are perfected in intelligence and wisdom, by means of
the knowledges of truth and good, equaUy with men. That spirits
and angels have memory, is a fact that it has also been granted
me to know by much experience. I have seen, when they have
been in company with other spirits, that all the things that they
had thought or done, whether in public or in private, were caUed
forth from their memory : and I have seen, also, that those who
have been grounded in any degree of truth, in consequeuce of
having Uvea in simple good, were imbued with knowledges, and
through them with inteUigence, and were afterwards taken up
into heaven. But it is to be observed, that none are imbued with
knowledges and through them with intelligence, except to the
extent of the degree of affection for good and truth which had
been opened in them in the world, but not beyond it. For with
every spirit aud angei remains the same affection, both as to
quantity and to quality, as he had possessed in the world. This
is afterwards perfected by impletion or filling up, a process which
goes on to etemity ; for there is nothing which cannot be fiUed
17 257

470, 471 OF THE WOELD OF SPIEITS, AND
up to eternity ; since every thing admits of being infinitely varied^
and thus of being enriched, consequently, multipUed and rendered
fruitful, by various means. No end can be assigned to any thing
that is good, because it proceeds from Him who is Infinite. (That
spirits and angels are continually perfected in intelUgence and
wisdom by knowledges of truth and good, may be seen in the
Sections on the Wisdom of the Angels of Heaven, nn. 265 — ^276 ;
on the State in Heaven of the GentUes, or Natives of Countries
not within the limite of the Church, nn. 318 — 328 ; and on Infante
or Little Children in Heaven, nn. 329 — 345. And that this is
accomplished to the extent of the degree of affection for good
and truth which had been opened in them in the world, but not
l>eyond it, n. 349.)

THAT MAN AFTER DEATH IS, IN QUALITY, SUCH AS HIS LIFE
HAD BEEN IN THE WORLD.
470. That his own life remains with every one after death, is
known to every Christian from the Word ; for it is therein de
clared, in many places, that man shall be judged and rewarded
according to his deeds and according to his works. Every one,
also, who thinks under the infiuence of good, and of real truth,
has no other idea, than that he who has Uved weU will go to
heaven, and he who has lived iU will go to heU. Those, however,
who are immersed in evU, are unwilling to beUeve that thefr state
after death will be according to thefr Ufe in the world ; but they
think, especially when on a sick bed, that heaven is awarded to
every one of the pure mercy of the Lord, let his life have been
what it may ; and that it is given to men according to their faith ;
which such persons separate from life.
471. That man will be judged and rewarded according to his
deeds and according to his works, is declared in the Word in
many places, of which I wUl here adduce some. "The Son of
man shall come in the glory of his Father, with his angels;
and then he shall reward every man according to his works," —
(Matt. xvi. 27.) "Blessed are the dead that die in the Lord, from
henceforth: Yea, saith the Spirit; that they may rest from their
labors: and their works do follow them?'' — (Rev. xiv. 13.) "/
wUl give unto every one of you according to your works." — (Eev.
U. 23.) "/ saw the dead, small and great, stand before God;
and the "books were opened:  and the dead were judged out of
those things which were ivritten in the books, according to their
works. And the sea gave up the dead that were in it; and death
and hell delivered up the dead that were in them. ; and they were
judged every man according to their works," — (liev. xx. 12, 13.)
"Behold, I come quickly ; and my reward is with me, to givo

OF THE STATE OF MAN AFTEE DEATH. 471 472
e^vep man according as his work shall 5e."— (Rev. xxii. 12.)
" 'whosoever heareth these sayings of mine, and doeth them, I
will liken him unto a wise man, that built his house upon a
rock.  And ev&ry one that heareth these sayings of mine, and
doeth them not, shall be likened unto afooUsh man, that buUt his
ho-use upon the sand."— {M.&it. vii. 24, 26.) "Not every one that
saith unto me. Lord, Lord, shall enter into the kingdom of heav
en; but he that doeth the will of my Father who is in heaven.
Many will say unto me in that day. Lord, Lord, have we noi
prophesied in thy name? and in thy name have cast out devils?
and in thy name hame done inany wonderful worlcs? And then
I will prof ess vnto them, I never knew you: depart from me,
ye ihat work iniquity."— {Matt. vu. 21, 22, 23.) "Then shall ye
begin to say, 'Wehave eaten and drunk in thy presence, and thou
hast taught in our streets. But he shall say, I know you not
whence ye_ are; depart from me, all ye workers of iniquity." —
(Luke xiu. 26, 27.) "Iwill recompense them according to their
deeds, and according to the works of their oivn hands." — (Jerem.
xxv._14.) "Thine eyes are upon all the ways of the sons of men,
to give every one according to his ways, and according to the fruit
of his doings." — (Jerem. xxxii. 19.) "I will punish them far
their ways, and reward them their doings." — (Hos. iv. 9.) "like
as the Lord of hosts thought to do unto us, according to ou/r ways,
and according to owr doings, so hath he dealt with us." — (Zech.
i. 6.)_ Whenever the Lord foreteUs the last judgment, he mentions
nothing but works, and declares that those who have done good
works shaU enter into Ufe eternal, and those who have done evil
works into dapmation. (See Matt. xxv. 32 — 46 : not to mention
many other places, in which the subject treated of is man's sal
vation or condemnation.) That the works and deeds constitute
man's extemal life, and that by them is made manifest what is
the quality of his internal life, is evident.
472. But by deeds and works are not merely meant deeds and
works as they appear in their extemal form, but as they appear
internally. Every one knows, that every deed or work proceeds
from the will and thought of the doer ; for otherwise they would be
mere motions, such as are performed by automatons and images.
The deed or work, then, viewed in itself, is nothing but an eflfect,
which derives its soul and life from the wiU and thought from
which it is performed ; and so completely is this the case, that
the deed or work is the will and thought in their effect, and is,
consequently, the wiU and thought in their extemal form. It
hence follows, that such as are, in quality, the will and thought
which produce the deed or work, such, also, is the deed or work
itself; and that if the thought and will are good, the deeds or
works are good ; and if the thought and wUl are evil, the deeds
and works are evU, notwithstanding, in their extemal form, they
may appear Uke the former. A thousand men may act in a
269

472, 473 OF THE WOELD OF sPiRrrSj ani
simUar manner, or perform simUar deeds, — so similar, in fact,
that, as to their extemal form, it shall scarcely be possible to
distinguish one from the others, — and yet, viewed in themselves,
every one of them is dissimUar, because proceeding fi-om a dis
similar wiU. Let us take, as an example, a man's acting sincerely
and justly with his neighbor. One person may act sincerely
and justly with his neighbor, with the view of appearing to be a
sincere and just man, out of regard to himself and his own honor :
another may do the same, out of regard to the world and to gain ;
a third, for the sake of obtaining reward, and to set up a claim of
merit ; a fourth, from motives of friendship ; a fifth, out of fear
of the law, and of the loss of reputation, and, consequently, of
office or business ; a sixth, to draw over another to his own side,
though his cause may be a bad one ; a seventh, in order to de
ceive ; and others may do it from other motives stiU. Now tho
deeds of all these, though good in appearance, since it is good to
act sincerely and justly with our neighbor, are nevertheless, evU ;
because they are not done out of regard to sincerity and justice,
or because the doers love these virtues, but out of regard to self
and the world, these being what the doers love ; and to the love
of these, sincerity and justice are made to act as servants, like
domestic servants to their master, whom the master despises and
dismisses when they are serviceable to him no longer. Those,
also, act sincerely and justly with thefr neighbor, in a manner
which, in extemal form, presente a simUar appearance, who do it
from the love of sincerity and justice. Of these, some act from
the truth of faith, or out of obedience, because it is so commanded
in the Word ; some from the good of faith, or under the influence
of conscience, because from a principle of religion ; some from the
good of charity towards their neighbor, because his good ought to
be consulted ; some from the good of love to the Lord, because
good ought to be done for its own sake, consequently, sincerity
and justice ought to be practised for their own sake likewise ;
and such persons love these principles because they come from
the Lord, and because the Divine Sphere proceeding from the
Lord has in them a residence, in consequence of which, those
goods, viewed in their absolute essence, are divine. The deeds or
works of all these persons are interiorly good ; on which account,
they are exteriorly good, also: for, as just observed, deeds or
works are precisely such in quality, as are the thought and wiU
from which they proceed, and, independently of these, they are
not deeds and works at all, out mere inanimate motions. From
these truths may evidently appear, what is meant by deeds and
works in the Word.
473. Since deeds and works are the producte of will and
thought, they also are the products of love and faith, and, con
sequently, are such in qualitv as the love and faith are : for
whether you speak of man's love, or of his wiU, it amounte to
260

OF THE STATE OF MAN AFTEE DEATH. 473 474
the same thing ; and so it does whether you speak of his faith
or of his deliberate thought ; since what a man loves, he aii-o
wUls, and what he believes, he also thinks. If a man lovea
what he believes, he wUls it too, and, as far as he is able, he
does it. Every one may know, that love and faith reside in
man's wiU and thought, and do not exist out of them ; since the
wUl is that which is enkindled by love, and the thought is that
which is enightened in matters relating to faith; on which
account, none but those who are able to think wisely are en
lightened, and they, according to such UlumJnation, both think
traths, and wUl them; or, what amounte to the same, both
believe truths, and love them.(')
474. But it is to be observed, that it is the wiU that con
stitutes the man, and only the thought so far as it proceeds from
the wUl ; and that the deeds or works proceed from both. Or
what amounts to the same, that it is love that constitutes the
man, and only faith so far as it proceeds from love ; and that the
deeds or works proceed from both. It follows, that the wiU or
love is the man himself; since every thing that proceeds, belongs
to that from which it proceeds. To proceed, is to be brought
forth and presented in a suitable form, in order that it may
appear and be appi-ehended.(*) From these truths may evi
dently be seen, what faith is separate from love ; that, in reality,
it is not faith at all, but only a matter of superficial knowledge,
possessing -within it no spiritual life. It may equally be seen,
what a deed or work is without love ; that, in reality, it is not a
living deed or work, but a dead one, having in it an appearance
of life imparted by the love of evU and a faith in what is false.
This appearance of life is what is called spiritual death.
(') That as all things in the universe, which exist according to order, have reference
to good and truth, so, with man, they have reference to will and understanding, nn.
803, 10,122. The reason is, because the will is recipient ofgood, and the understand
ing is recipient of truth, nn. 3332, 3623, 5232, 6065, 6125, 7503, 9300, 9995. It amounts
to the same thing, whether we speak of truth or faith, because faith is of truth and
truth is of faith ; and it amounts to the same thing, whether we speak of good or of
love, because love is of good and good is of love, nn. 4353, 4997, 7178, 10,122, 10,867.
Hence it follows, that the understanding is recipient of faith, and the will of love, nn.
7179, 10,122, 10,367. And since the understanding of man is capable of receiving faith
in God, and the will capable of receiving love to God, it follows that man is capable of
being conjoined with God in faith and love, and he who is capable of being conjoined
with God in love and faith can never die, nn. 4625, 6323, 9231.
. (') That the will of man is the very esse of his life, because it is the receptacle of
love or good ; and that the understanding is tile existere of life thence derived, because
it is the receptacle of faith or truth, nn. 3619, 5002, 9232. Thus that the life of the will
is the principal life of man, and that the life of the understanding proceeds thence, nn.
585, 590, 3619, 7342, 8885, 9282, 10,076, 10.109, 10,110. In like manner as light from
flre or flame, nu. 6032, 6314. Hence it follows that man is man by virtue of his will,
end of his understanding thence derived, nu. 8911, 9069, 9071, 10,076, 10,109, 10,110.
Every man is loved and esteemed by others according to the good of his will, and of
his understanding thence derived ; for he is loved and esteemed who wills well and
understands well, and he is rejected a-id despised who understands well and does not
will well, nn. 8911, 10,076. Tnat rnsL, also, after death, remains such as his will is
and his understanding thence derived, nn. 9069, 9071, 9386, 10,153. Consequently,
that man, after death, remains such as his love is and his faith thence derived, and
that the things which belong to faith, and not at the same time to his love, then
vaa-sh, because they are not in the mau, and thus are not the man's, nn. 553, 2364, 10,188.
261

475  477 OF THE WOELD OF SPIEITS, AND
475. It is to be observed, further, that in the deeds or works
the whole man is included, and that his wUl and thought, or his
love and faith, which constitute his interiors, are not complete,
till they exist in deeds or works, which constitute his exteriors :
for these are the ultimates in which the former terminate, and
without which the former are things not terminated, which as
yet, do not exist, and thus, as yet, are not in the man. To
think and to wUl, without doing when there is opportunity, are
like a fiaming substance shut up in a close vessel, by which it is
extinguished; or like seed cast on the sand, which does not
germinate, but perishes with all ite prolific nature : whereas to
think and to will, when they result in doing, are like a flaming
substance in the open air, which diffuses heat and light all
around ; or Uke seed sown in the ground, which grows into a
tree or flower, and continues to exist. E^ery one may know,
that to will, and not to do, when there is opportunity, is in
reality not to will ; and that for a man to love good, and not to
do it, when the means are afforded, is in reality not to love it ;
consequently, that it is only thinking that he wills and loves,
and thus is only thought separate from wiU or love ; which soon
vanishes, and comes to nothing. Love and wUl are the very
soul of deeds and works ; and this forms itself a body in the
sincere and just actions that the man performs. The spiritual
body, or the body of a man's spirit, has no other origin ; that is,
it is formed of no other things than those which the man
performs from his love or wiU. (See above, n. 463.) In one
word, all things that belong to a man and to his spirit are in
cluded in his deeds or works. (^
476. From these statements may now appear with certainty,
what is meant, by the life which remains with man after death ;
that, in reality, it is his love and his faith thence derived, not
only as existing potentially, but also as existing in act: con
sequently, that it consists of his deeds or works ; since these
contain within them all things belonging to the man's love and
faith. 477. What remains with man after death, is his governing
love ; nor is this ever changed to eternity. Every man is the
subject of many loves ; but still, they all have reference to his
governing love, and make with it a one, or, taken altogether,
compose it. AU things belonging to the wUl which agree with
the governing love, are called loves, because they are loved.
(^") That interior things successively flow into exterior, even into the fxtrema or
ultimate, and that there they exist and subsist, nn. 634, 6461, 6466, 9216. That they
not only flow-in, but also form in the ultimate what is simultaneous, in what order, nn.
B897, 6451, 8603, 10,099. That hence all interior things are held together in connection,
and subsist, n. 9828. That deeds or works are the ultimates, containing interior things,
n. 10,331. Wherefore to be recompensed and judged according to deeds and works i'
to be recompensed and judged according to all things belonging to the love and faith,
or to the man's will and thought, because these are the interior things contained In
?Jiein, nn. 3147, 3984, 6078, 8911, 10,381, 10,838.
262

OF THE STATE OF MAN AFTEE DEATH. 478, 479

These loves are both interior and exterior: there are some
which are in immediate connection with the governing love, and
some whose connection is of tlie mediate kind : there are some
which are nearer to it, and some which are more remote : but
all serve ite purposes in various ways. Taken collectively, they
constitute, aa it were, a kingdom, and are arranged with man in
such order ; although the man is totally ignorant of thefr pos
sessing such an arrangement. It is, however, in some degree
made manifest to him, in the other life ; for it is according to
their arrangement that the diffusion of his thought and affection
around him is there regulated, that diffusion being directed into
heavenly societies, if his governing love is composed of the loves
of heaven, but into infernal societies, if his governing love is
composed of the loves of hell. (That all the thought and affec
tion of spirits and angels have diffusion into the societies around,
mav be seen above, in the Section on the Wisdom of the Angels
of Heaven ; and in that on the Form of Heaven, according to
which the Consociations and Communications of the Inhabitants
are arranged.)
478. But the trutha which have hitherto been advanced, only
affect the thought of the rational man : that they may also be
rendered apprehensible to the senses, I wUl adduce some ex
perimental facte, by which the same traths may be iUustrated
and confirmed. I wUl show then, Fiest: That Man, after
Death, is his own Love, or his own Will : Secondly : That, in
quality, Man remains to eternity such as he is with respect to
his will or governing Love : Thiedly : that the Man whoSe
Love ia celestial and spiritual, goes to Heaven : but that the
Man whose Love is corporeal and worldly, destitute of such as
is celestial and spiritual, goes to HeU : Fouethly : That Faith
does not remain with Man, if not grounded in heavenly Love :
Fifthly : That what remains with Man is Love in Act ; con
sequently, his Life.
479. i. Tliat Man, after Death, is his own Love, or his own
Will, This haa been testified to me by abundant experimental
evidence. The whole of heaven ia divided into societies accord
ing to the differences of the love of good ; and every spfrit who
is elevated to heaven and becomea an angel, is led to the society
in which his love prevails, and when he comea thither, he is as
if he were at home, or as if living in the house in which he was
bom. Of this the angel has a perception; and he there is,
connected in society wim other angels mat are simUar to him
seff. When he goes thence, and comea to some other place, he
always is sensiUe of a certain inward resistance, and he is
affected with a desire to retum to his like, and thus to his own
governing love. It is thus that the inhabitants are connected:
together in societies in heaven. The like occurs in hell ; where,
also, the inhabitante are connected together in societies accord-
263

479 OF THE WOELD OF SPIEITS, AND
ing to tlie loves that are the opposites of heavenly ones. (Thai
heaven is constituted of innumerable societies ; and hell, like
wise ; and that they all are distinctly arranged according to the
differences of their love, may be seen above, nn. 41 — 50, and nn.
200 — 212.) That man, after death, is his own love, may also
appear evidently from the fact, that then those things are re
moved, and in a manner taken away from him, which do not
make one with his governing love. If he is good, all things
^at are discordant, or that disagree with his good, are removed,
^d in a manner taken away, and he is thus let into his own
love. The like is done ff he is evil. The diff'erence is, that
truths are taken away from the wicked, and falsities from the
good; a process which does not terminate, tUl every one is
made his own love. This is effected, when a man, now a spfrit,
is brought to his third state, which wUl be freated of in a subse
quent Section. When this is accomplished, the spfrit constantly
turns his faee to his own love, which he has perpetually before
his eyes, let him turn himself about aa he may. (See above, nn.
123, 124.) All apirita may be led wherever it is wished, pro
vided they be held fast in their governing love ; nor are they
able to resist the atfraction, how perfectly soever they may know
that it ia exercised upon them, and how firmly soever they may
think that they wiU resist it. The experiment has often been
fried, whether they could do any thing in opposition to it ; and
it was found, that to attempt it was in vain. Their love is like
a chain or a cord, bound, as it were, around them, by which
they may be drawn along, and to extricate themselves from
which is out of their power. .The Uke occurs in the world:
thefr own love leads men alao, and by means of it they are
led by others : much more is this the case when they become
spirite ; for then it is not allowable for any one to make a show,
in appearance, of any different love, and to assume, in pretence,
what is not his own. That a man's spirit ia his governing love,
is made evident, in the other Ufe, in every company : for so far
as any one acts or speaks in agreement with the love of another,
the latter appears wholly present, wearing an expanded, cheerful,
lively countenance : but so far as any one acta or apeaks in oppo
sition to another's love, his countenance begins to change, to be
come obscure, and not to appear ; and at length he disappears
whoUy, as if he had not been there. I have often wondered at
this phenomenon, because nothing of the kind can take place ui
the world : but it was told me, that a similar phenomenon does
occur with the spirit that is within a man ; for when this tums
iteelf away from another, it no longer remains in his sight. That
the spirit is his own governing love, was also made evident by
this circumstance: that every spirit eagerly seizes, and appro
priates to himself, all things that agree with his love : and re
jects, ;and separates from himself, aU things that do not so agree,
264

OF THE STATE OF MAN AFTEE DEATH. 479, 48(^
The lovo of every one is like the spongy and porous wood of a
ti-ee, which imbibes such fluids as promote its vegetation, and
rejects all others. It is also like animals of every kind, which
know their proper aUments, and seek after such as agree with
their nature, whUe they show aversion for such as do not. , For
every love deairea to be nourished by its own aliments, — evil
love by falsities, and good love by truths. It has sometimes
been given me to observe, that certain simple good apirits wished
to instruct evU ones in truths and goods, but that the latter fled
far away from the proffered instruction, and when they came to
their proper companions, embraced with great pleasure such
falsities as were suitable to their love. I have also had opportu
nities given me for observing, that when good- spirits were con
versing among themselves respecting tratha, other good apirits
that were present listened with desfre for information ; whereas
some evU spirite that were preaent also, paid no attention what
ever to the conversation, and behaved aa if they did not hear it.
There appear, in the world of spirits, varioua ways, some of
which lead to heaven, and some to heU, each conducting to some
particular society. The good spfrite enter no other ways than
those which lead to heaven, and to the aociety in which the good
of their own love prevaUs ; nor do they see the ways which tend
in any other direction : whereaa evil spirits enter no other ways
than those which lead to hell, and to that aociety of heU in
which the evU of their own love prevails ; nor do they see the
ways that tend in any other direction ; and if they do, they still
are not wiUing to walk in them. Such ways, in the spiritual
world, are real appearances, which correspond either to fruths or
to falsities ; wherefore this is the signification of ways, when
mentioned in the Word.('*) By these experimental evidences are
confirmed the truths before advanced from reason ; that every
man, after death, ia his own love, and hia own will. Tho
wUl is mentioned, becauae the actual will of every one ia his
love. 480. II. That, in quality, Man remains to Eternity, such as he
is with respect to his Will, or governing Love. This, also, has
been confirmed to me by much experimental evidence. It has
been granted to me to converse with some who lived two
thousand years ago, whose life was known to me, becauae de
scribed in history : and it waa ascertained, that they are still
like what they then were, and are exactly of the character as
signed to them in the description, being similar with respect to
their love, from and according to which their life had been
(*) That a way, a path, a road, a street, a broad street, signify truths which lead to
good ; and also, falsities which lead to evil, nn. 627, 2333, 10,422. That to sweep a
way denotes to prepare for the reception of truths, n. 3142. That to make a wiy
known, wlieii concerning the Lord, denotes to instruct in trr.ths which lead to good,
n. 10,666. 2^^

480, 481 OF THE WOELD OF SPIEITS, AND
framed. Tliere were others with whom it was granted mo to
converse, who lived seventeen centuries ago, who also were
known to me from history ; others who lived four centuries
ago ; others who lived three ; and so on downwards : and it was
discovered, that a similar affection to that which governed them
in the world, reigned in them still ; there being no other differ
ence, than that their delights were turned 'into auch things as
are correspondent. It has been told me by the angels, that the
life of the governing love is never changed with any one to
eternity, since every one is his own love ; on which account, to
change it in a spirit, were to deprive him of his life, or to
extinguish him altogether. They also stated what is the cause
of this ; which is, that man, after death, is no longer capable ol
being reformed by meana of instruction, as he is in the world,
because the ultimate plane, which consists .,'f natural knowl
edges and aff'ections, is then quiescent, and is incapable of being
opened, as not being spiritual (see above, n. 464) ; and that the
interiors, which belong to the internal and external mind, rest
upon that plane, like a house upon its foundation ; on which
account it is, that man remains to eternity such as the life of
his love had been in the world. The angels wonder exceedingly
that man should not be aware, that every one is such in quality
as his governing love is ; and that many should believe, that
they may be saved by immediate mercy, and by faith alone, ot
whatever character they may have been as to life ; also, that
they are not aware that the Divine Mercy operates by means,
consisting in being led by the Lord, both in the world, and
afterwards to etemity ; and that those are led by mercy who do
not live in evil. They also are surprised that men should not be
aware, that faith is the affection of truth proceeding from heav
enly love, the Author of which is the Lord.
481. HI. That the Man whose Love is celestial and spiritual
goes to Heaven ; but that the Man whose Love is corporeal and
worldly, destitute of such as is celestial and spiritual, goes to
Hell. Respecting this, I was enabled to arrive at certainty,
from all whom I have seen taken up into heaven, -on the one
hand, and cast into hell, on the other. Those who were taken
up into heaven were in the enjoyment of a life grounded in
celestial and spiritual love ; whereas those who were cast into
hell were sunk in a life grounded in love corporeal and worldly.
Heavenly love consists in a man's loving good, sincerity, and
justice, for their own sakes, and, from such love, in doing them :
whence such persons are in the enjoyment of the life of good,
sincerity, and justice, which is the heavenly life. Those who
love those principles for their own sakes, and who practise them,
or realize them in their Ufe, also love tbe Lord above all things,
because those excellences proceed from Him : they likewise
love their neignbor, because those excellences are the neighbor
266

OF THE STATE OF MAN AFXEE DEATH. 481
whom we are required to love.(») But corporeal love consists
in a man's loving good, sincerity, and juatice, not for their own
Bakes, but out of regard to himself, because by them as means,
he seeks after reputation, rank, and gain. Such persons, in
good, sincerity, and justice, do not regard the Lord and their
neighbor, but themselves and the worid, and feel delight in
, fraud ; and good, sincerity, and justice, when practised with
fraudulent motives, are evU, insincerity, and injustice ; which
are the things that such persons love in the former. Since his
loves are what, in this manner, determine the quality of the life
of every one, all, as aoon aa they enter the spiritual world after
death, are examined as to what quality they are of, and are
connected, by inviaible bonds, with those who are grounded iri
similar love ; those who are grounded in heavenly love being in
this manner connected with the inhabitants of heaven, and
those who are immersed in corporeal love with the inhabitants
ofheU. After having completed their first and second states,
the two classes are separated, so as neither to see nor know each
other any more : for every one becomes his own love, not only
as to his interiors, which belong to the mind, but also as to his
exteriors, which are those of his face, body, and speech. Thus
every one becomes the image of his own love, even in extemal
appearance. Those who are forms of corporeal love, appear
dull, dusky, black, and ugly : whereaa those who are forma of
heavenly love, appear lively, bright, fair, and beautiful : for the
two classes are utterly unlike each other in their minds and
thoughts. Those who are forma of heavenly love, are, also,
intelligent and wise : whereaa those who are forma of corporeal
love, are stupid and like idiots. When an inspection is granted
of the interiors and exteriors of the thought and affection of
those who are in the enjoyment of heavenly love, their interiors
appear to wear the resemblance of light, and those of some, the
resemblance of fiaming light ; while their exteriors exhibit vari
ous beautiful colors, like those of the rainbow; whereas the
interiors of those who are sunk in corporeal love, Appear like
C) That the Lord, in the supreme sense, is our neighbor, beoause He ought to ba
loved above all things ; but that to love the Lord is to love that which is from him,
because He himself is in every thing which is from Himself; thus, it is to love what is
good aud true, nu. 2426, 3419, 6706, 6711, 6819, 6828, 8123. That to love what is good
and true, which is from Him, is to live according to those principles, and that this is to
love the Lord, nn. 10,143, 10,153, 10,310, 10,336, 10,578, 10,645. That every man, and
society ; also, a man's country and the church ; and, in the universal sense, the king
dom of the Lord ; are our neighbor; and that to do them good from the love of good,
according to the quality of their state, is to love the neighbor; thus their good, whicK
is to be consnltedj is our neighbor, nn. 6818 — 6824, 8123. That moral good, also, which
is sincerity, and civil good, whioh is justice, are our neighbor; and that to act sincerely
and justly from the love of sincerity and justice is to love one's neighbor, nn. 2916,
4730, 8120 — 81 23. Henoe that charity towards the neighbor extends itself to all things
belonging to the life of man, and that to do what is good and just, and to aet sincerely
from the heart, in every occupation, and in all our dealings, is tr love one's neighbor,
nn. 2417, 8121, 8124. That the doctrine received in the ancient church was the doo
tnne of charitv, aed that hence thoy had wisdom, nn. 2417, 2385, 3419, 8420, 4844,
6628.
267

481, 482 OF THE WOELD OF SPIEITS, AND
something black, because they are closed ; and those of some
have a dusky fiery appearance, this being the appearance of
the interiors of those who interiorly cherish malignant deceit ;
whilst thefr exteriors exhibit frightful colors, melancholy to be
hold. It is to be boi-ne in mind, that the interiors and the exte
riors belonging both to the internal and the extemal mind, are,
in the spfritual world, when the Lord sees good, rendered objects
df sight.* Those who are immersed in corporeal love, see noth
ing in the light of heaven, that light being to them thick dark
ness : whereas the Ught of heU, which is like that proceeding
from ignited charcoal, is to them like clear light. In the light
of heaven, also, their interior sight is darkened, to such an ex
treme, that they become insane ; wherefore they flee from it, and
hide themselves in dens and caverns, of a depth proportioned to
the falsities grounded in evU that possess their minds ; whilst, on
the contrary, those who are grounded in heavenly love, the more
interiorly or eminently they enter into the light of heaven, the
more clearly do they see all things, and the more beautifiil do
the objects appear to them ; whilst they apprehend truths more
iriteUigently and wisely in the same proportion. Those who are
immersed in corporeal love, cannot possibly live in the heat of
heaven, the heat of heaven being heavenly love ; but only in the
heat of hell, which is the love of exercising cruelty upon those
who do not favor them. Contempt of others, enmity, hatred,
revenge, are the delights of that love ; and when they are in the
exercise of these, they are in the enjoyment of their Iffe ; being
utterly ignorant of what it ia to do good to others from good
iteeff, and for the sake of good itself; but only knowing what it
is to do good from evil, and for the sake of evil. Neither can
those who are sunk in corporeal love so much as breathe in
heaven. As soon as any evU spirit is taken thither, he pante for
breath, like a person in the agonies of death. On the other hand,
those who are grounded in heavenly love, breathe the more freely,
and Uve more fuUy, in proportion as they are more interiorly in
heaven. From these facte it may be evident, that celestial and
spfritual love constitutes heaven with man, because, on that love,
all the constituents of heaven are inscribed : whereas corporeal
and worldly love, destitute of such as is celestial and spfritual,
constitutes hell with man, because, on those loves are inscribed
all the constituents of hell. It manifestly follows, that the man
whose love ia celeatial and spiritual, goes to heaven ; but that
the man whose love is corporeal and worldly, destitute of such as
is celestial and spiritual, goes to hell.
482. ly. That Faith does not remain in Man, if net grownd
ed in heamenly Love, This has been made manifest to me by so
much experimental evidence, that if I were to recite all that I
• Bee abjve, n. 466.— JK

OF THE STATE OF MAN AFTEE DEATH. 483, 484
have seen and heard relating to this subject, it would fill a vol
ume. This I can testify, that no faith whatever exists, nor can
any be imparted, with those who are immersed in corporeal and
worldly love destitute of such as is celestial and spiritual ; and
that what passes for auch is a mere superficial knowledge, or
persuasion, that the faith professed is truth, because it sei-ves to
promote the objecta of their love. Many, alao, of those who
imagined tiiemselves to have been possessed of faith, were brought
to those who really were so ; and when a communication with
them was opened, the former perceived that they had no faith at
aU. They also confessed, afterwards, that merely believing the
truth, and the Word, does not constitute faith, but loving trath
fi-om heavenly love, and wiUing and doing it from interior affec
tion. It was also shown, that their persuasion, which they
called faith, was only like the light of winter, during which sea
son, there being no heat in the light, all the objects on earth lie
torpid, locked up in frost, and bm-ied in snow ; on which account,
no sooner ia the light of their persuasive faith, as existing with
them, stricken by the rays of the light of heaven, than it is not
only extinguished, but actuaUy becomes Uke thick darkness, in
which no one can see himself: whUst thefr interiors are so dark
ened at the same time, that they cannot understand any thing
whatever, and at last become insane with falsities. For this
reason, aU the truths which such persons had been acquainted
with, derived from the Word and from the doctrine of the churchy
and had caUed the truths of thefr faith, are taken away froni
them, and they are imbued, instead, with every falsity that
agrees with the evil of thefr Iffe ; for aU are let into thefr own
loves, and, at the same time, into the falsities that agree with
those loves. After this, they hate truths, hold them in aversion,
and thus reject them, because truths are repugnant to the falsi
ties of evil in which they are immersed. This I am able to tes
tify, from all the experience I have had respecting the concerns
of heaven and of heU, that aU those who have made profession
of faith alone aa thefr doctrine, and have been immersed in evU
as to Ufe, are in heU. I have seen them cast thither to the num
ber of many thouaands. (On which subject, see the treatise On
the Last Judgment, and the Destruction qf Babylon?)
483. Y. fhat what remains with Man, is Love in act;
consequently, his Life. Thia foUows as a conclusion from all
the experimental evidence that has now been adduced, and from
the traths advanced above respectmg deeds and works. Love
in act, is work and deed.
484. It is to be observed, that aU works and deeds are matters
belonging to the moral and civU Ufe, and, consequently, that
they have respect to sincerity and uprightness, and to justice
and equity. Sincerity and uprightness are virtues belonging to
the moral Ufe ; and justice and equity are virtues belonging to

485, 486 OF THE WOELD OF SPIErrS, AND
the civU Iffe. The love from which they are practised is either
heavenly or infernal. The works and deeds of moral and civU
life are heavenly, if they are performed from heavenly love ; for
whatever is done from heavenly love is done from the Lord, and
whatever is done from the Lord, is good. Whereas the deeds
and works of moral and civU life are infernal, ii' they are per
formed from infernal love ; for whatever is done from this love,
which is the love of self and the w jrld, is done from man himsellj
and whatever is done from man himseff, is, in iteelf, evil ; for man
regarded in himself, or aa to his proprium, is nothing but evil.(*)

THAT THE DELIGHTS OF THE LIFE OF EVERY ONE ARE TURNED,
AFTER DEATH, INTO CORRESPONDENT ONES.
486. 'That the govei-ning affection or dominant love remains
jFith every one to etemity, has been shown in the preceding
Section : that the delighte of that affection or love are turned
into correspondent ones, is to be shown now. By being tumed
into correspondent ones, is meant, into such spiritual delighte as
con-espond to the natural ones. That they are turned into spirit
ual delighte, may evidently appear from the fact, that man, so
long as he livea in his terrestrial body, existe in the natural world ;
but after he has left that body, he enters the spiritnal world, and
puts on a spfritual body. (That the angela exist in perfect human
form, as do men, also, after death ; and that the bodies with which
they are then invested are spfritual ones, may be seen above, nn.
73-^77, and 463 — 460. And for what is meant by the corre
spondence between spiritual things and such as are natural, see
nn. 87—116.)
486. All the deUghts which man enjoys are those of his
foverning love: for man feels nothing as delightful but what
e loves ; consequently, what he feels aa most delightful ia what
he loves most of all. Whether you say, his governing love, or,
what he loves moat of all, it amounts to the same thing. Those
deUghts are various ; in general, there are as many as there are
(') That the proprium of man consists iu loving himself in preference to God, and
tbe world in preference to heaven, and in making light of his neighbor in comparison
with himself; thus that it consists in the love of self and of tbe world, nn. 694, 731 , 4817.
That it is this proprium, into whioh man is born, and that it is dense evil, nn. 210, 215,
781, 874, 875, 876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550, 10,288, 10,284, 10,286,
10,732. That from the proprium of man cometh not only all that is evil, but likewise
all that is false, nn. 1047, 10,283, 10,284, 10,286. That the evUs, which come from the
, proprium of man, are contempt of others, enmity, hatred, revenge, cruelty, deceit, nn.
6867, 7870, 7873, 7874, 9848, 10,038, 10,742. That so far as the proprium of man bears
rule, the good of love and the truth of faith are either rejected, or suffocated, or per
verted^ nn. 2041, 7491, 7492, 7648, 8487, 10,455, 10,742. That the proprimm of man is
hell with him, nn. 694, 8480. That the gi^.d which man does from ihid propriumy ia
not good, but is in itself evil, a. 8430.
270

OF THE STATE OF MAN AFTEE DEATH. 486, 487
governing loves ; consequently, there are as many deliglite as
there are men, spfrite, and angels : for the governing love of one
is never in all reapecte simUar to that of another. It is owing to
this, that the face of one person ia never exactly aimilar to that
of another ; for the face, in every one, is the image of his mind,
and, in the spfritual world, is the image of his governing love.
The delights of every one in particular are also of infinite variety ;
nor is one delight of any individual, ever in all respects aimUar
to, or the aame with, another ; and this is true, both in regard to
thoae delighte which occur in succession one after another, and
to those which exist together, one simultaneously with another.
No one deUght that is the same as another can ever exist.
Nevertheless, these delighte that exist specifically with every
individual, have reference to the one love belonging to him,
which is, hia govei-ning love ; for they compoae it, and, conae-
quently, make one with it. In the same manner, all delights in
general have reference to one universally governing love ; which,
in heaven, is the love of the Lord ; and, in heU, the love of
seff 487. What, and of what nature, are the spiritual delights,
into which the natural delighte of every one are turned after
death, can only be known from the science of correspondences.
Thia teaches in general, that no natural thing can exist, which
has not ite correaponding apiritual one : and it also teaches, in
particular, what, and of what nature, the corresponding thing is.
On this account, a person skilled in that science, may know, and
become acquainted with, his own state after death, provided he
is acquainted with his own love, and knows what station it occu
pies in that universally governing love, to which all loves have
reference ; as observed just now. But it is impossible for thoae
who are immersed in the love of self to be acquainted with their
governing love ; becauae they love whatever is their own, and
call thefr evils goods, denominating, at the same time, the falsities
which favor their evUs, and by the help of which they confirm
them, truths. Nevertheless, if they please, they may leam_ it
from others who are wiae; for such persons see things which
they themselvea do not see. Those, however, refuse to be taught,
who are so wholly engrossed by the love of self, as to reject all
admonition proffered by the wise. But those who are grounded
in heavenly love, accept instmction, and on being brought into
the evUs into which they were bom, see them to be such by the
truths which they have learned ; for these make evUs manifest.
Every one may, fi-om such truth as originates in good, see evil
and ite falsity ; but no one can, from evil, see good and trath :
the reason is, because falsities grounded in evU ^re darkness,
and actually correspond to darkness ; on which account, those
who are immersed in falsities grounded in evil are like bUnd
men, who cannot see objects placed in the light ; and they ac-
271

487, 488 OF THE WOELD OF SPIEITS, AND
tually fiee from such objecte, as owls do.(') On the other hand,
traths from good are light, and actually correspond to light (see
above, nn. 126 — 134) : on which account, those who are grounded
in truths originating in good, are persons who see, and who have
their eyes open ; and they distinguish between the things that
belong to the light, and those that belong to the shade. In
regard to these truths, also, it has been granted me to receive
confirmation by experimental evidence. The angels in heaven
both see and perceive the evils and falsities which sometimes
rise up in themselves ; as well as the evUs and falsities in which
those spirits are immersed, who, whUe yet in the world of spfrite,
are connected by invisible bonds with the heUs : whereas those
spirite themselves are unable to see their own evUs and falsities.
What the good of heavenly love is, what conscience, what sin
cerity and justice (unless as practised for self-advantage), what it
ia to be led by the Lord; those spfrite cannot conceive: they
affirm that such things- have no existence, and thus that they are
not worth attending to. These statements are made to induce
man to examine himself, and learn from his delights what his
love is, and, in consequence, so far as he understands the acience
of correspondences, what wiU be the state of his Ufe after death.
488. In what manner the delights of every one's Ufe are tumed
after death into correspondent ones, may indeed be known from
the science of correspondences ; but as that science has not yet
been made public, I wUl throw some degree of light on the sub
ject by a few facts of experience. AU who are immersed in evU,
and who have confirmed themselves in falsities against the truths
of the church, — especially those who have rejected the Word —
shun the light of heaven, and betake themselves to places under
ground, which, viewed at their apertures, appear very dark, and
to the holes of rocks ; and there conceal themselves : the reason
of which ia, because they have loved falsities, and have hated
truths ; for such places under ground, and the holes of rocks,(*)
correspond to falsities ; as does darkness likewise ;* whereas light
corresponds to truth. It is agreeable to them to dwell in such
places, and disagi-eeable to reside in the open fields. The like is
done by those, who took delight in laying snares clandestinely,
and in secretly contriving deceitful machinations. These also
abide in those underground places, and enter into chambers so
(') That darkness, in tbe Word, from correspondence signifies falsities, and thick
larkncsB, tbe falsities of evil, nn. 1839, 1860, 7688, 7711. That the light of heaven is
thick darkness to the evil, nn. 1861, 6832, 8197. That the inhabitants of the hells ai'e
said to be in darkness, because in the falsities of evil, concerning whom, nn. 3340, 4418,
4531. That tho blind, in the Word, signify those who are in falsities, and are not
willing to be instructed, nn. 2383, 6990.
C) That a hole and cleft of a rock, in the Word, signifies an obscure and false prin
ciple of faith, n. 10,582. Because a rock signifles faith from the Lord. nn. 8581, 10,580 ;
and a stone the truth of faith, nn. 114, 643, 1298, 3720, 6426, 8609, 10,'376.
* That the above is tho sense intended, is obvious ; but, in the Latin original, tum
falsai, tenebris^ is erroneously printed, for tum tenebrm, falsis. The mistake was not
corrected in either of the former translations.— iV.
272

OF THE STATE OF MAN AFTEE DEATH. 488, 489
dark, that they cannot so much as see each other; iu the cornei-s
of which they whisper into one another's ears. This is what the
delight of their love is tumed into. Those who have studied the
sciences, with no other end in view than to be esteemed men of
learning, and have not cultivated thefr rational faculty by means
of them, but who took delight in storing their memory, out of the
self-conceit which possessed them on account of auch attainmente,
love sandy places, preferring them to fields and gardens ; the
reason of which is, that sandy places correspond to such studies.
Those who have possessed an acquaintance with the doctrines of
their own and other churches, without having applied any thing
that they knew to life, choose for their reaidence rocky situations,
and dweU among heaps of stones ; shunning cultivated regions,
because they regard such places witb aversion. Those who have
ascribed every thing to nature, and those who have attributed all
to their own prudence, and who, by various artifices, have raised
themselves to honors and have gained wealth, devote themselves,
in the other Ufe, to magical arts, which are abuses of Divine Or
der ; and find, in these, the greatest delight of their Ufe. Those
who have applied divine truths to promote their own lovea, and
thus have falsified them, love urinous aubstancea and places,
because these correspond to the delights of auch love.(') Those
who have been sordid misers, dwell in cellars, and love the filth
of swine, and such nidorous exhalations as proceed from indi
gested substances in the stomach. Those who have passed their
life in mere pleasures, have lived delicately, and have indulged
their palate and appetite, loving such enjoyments as the chief
good of life, love, in the other life, dunghiUs and privies, which
men become delightful to them : the reason of which ia, because
such pleasures are spiritual filth. They shun places that are
clean, and free from filth, because these are disagreeable to them.
Those who have taken deUght in adulteries, reside in brothels,
aU the objecta in which wear the aspect of mean and squalid
wretchedness. Theae places they love, and shun chaste houses,
on coming near to which they faint away. Nothing is more de
lightful to them than to cause breaches of the marriage-union.
Those who have lusted for revenge, and who have thence acquired
a savage and crael nature, love cadaverous aubstances, or the
places where they exist; and they also dweU in heUs of that
description. Arid so in other casea.
489. But the delights of the Iffe of those, who, in the -world,
have Uved in heavenly love, are tumed into corresponding objecte,
such as are seen in the heavens, which derive their existence from
the sun of heaven, and from the light thence proceeding. That
light exhibits to view such objects, as inwardly include thmgs
divine. The objects that are rendered apparent from this source,
affect the interiors which belong to the minds of the angels, and
(') That the defllements of truth cjrrospond to urine, u. 6890.
18 273

489 OF THE WOELD OF SPIEITS, AND
the exteriors which belong to their bodies at the same lime. As
the Divine Light, which is the Divine Ti-uth proceeding from the
Lord, flowa into thefr minda, which are opened by heavenly love,
it also exhibits, in externals, such objects to view, as correspond
to the deUghts of their love. (That the objecte which appear to
the aight in heaven, correapond to the interiors of the angels, or
to those which belong to thefr faith and love, and thence to their
intelUgence and wisdom, has been shown in the Section which
treate of Representatives and Appearances in Heaven, nn. 170 —
176 ; and in that on the Wisdom of the Angels of Heaven, nn.
265 — 275.) Since we have entered on the conflrmation of this
matter from experimental evidence, to iUustrate the truths, drawn
from the cauaes of things, previoualy advanced respecting it, I
wUl alao mention aome facts respecting the heavenly delighte,
into which natural delights, as exiating with those who, in the
world, live in heavenly love, are tumed. Those who have loved
divine truths, and the Word, from interior affection, or from an
affection for fruth itself, in the other world dweU in the light, in
elevated situations, which appear Uke mountains, where they are
continually surrounded by the light of heaven : they do not know
what darloiess is, such as prevaUa at night in the world : and they
also live in the temperature of spring. When they look around,
they behold fields and crops of com ; together with vineyards.
In their houses, all the objecta shine as ff set with precious stones.
To look through the windows is like looking through pure pieces
of crystal. These are the delightful things presented to thefr aight :
but these same things are interiorly delightful, in consequence of
thefr correspondence with heavenly divine things ; for the truths
derived from the Word, which they have loved, correspond to
crops of corn, vineyards, precious atones, windows, and crystals.(*)
Those who have immediately applied the docfrinal fruths of the
church, drawn from the Word, to life, dwell in the inmost heaven,
where they are in the enjoyment, beyond others, ofthe deUght of
wisdom. Theae, in aU the objects around them, behold things
divine : they do, indeed, see the objecte, but the divine things
corresponding to them fiow immediately into their minda, filling
them with a beatitude which runs through all their sensations.
From this cause, all the objects before thefr eyes, as it were
laugh, sport, and are alive. (Respecting these, see above, n.
270.) Those who have loved the sciences, and who, by meana
of them, have cultivated their rational faculty, whence they have
tirocured for themselves inteUigence, and who, at the same time,
lave acknowledged the Divine Being, find the pleasure that they
(•) That a crop of corn, in the Word, signifles a state of reception and of increase of
truth derived from good, n. 9294. That a standing crop signifles truth in conception,
n. 9146. That vineyards signify the spiritual church, and the truths of that church,
nn. 1069, 9189. That precious stones signify the truths of heaven aud the churoV
transparent from good, nn. 114, 9863, 9865, 9868, 9873, 9905. That a window signiflee
tha intellectual pnnciple, whioh belongs to the internal sight, nu. 655, 658, 3891.
.274

OF THE STATE OF MAN AFTEE DEATH. 489
took in sciences, and their rational delight, turned, in the other
Ufe, into a spiritual delight, which ia that of the knowledges of
good and truth. They dwell in gardena, in which appear flower
beds and lawns divided into beautiful compartments, and sur
rounded by rows of tree's forming piazzas and walks. The trees
and flowers are varied every day. The view of the whole imparts
deUght to their minds in general, which the varieties in partic
ular continually renew : and aa the objects correapond to things
divine, and those M''ho behold them are grounded in the science
of correspondences, they are perpetually replenished with npw
knowledges, by which is perfected their spiritual-rational faculty.
They experience these delighte, because gardens, flowers, lawns,
and trees, correspond to sciences and knowledges, and to the
intelUgence thence procui-ed.(*) Those who have ascribed every
thing to the Divine Being, and have regarded nature as being
respectively dead, merely subserving spiritual ends, and who
have conflrmed themselves in that belief, dwell in heavenly light ;
and all the objecta which appear before their eyes, derive, ,fa-om
that Ught, the property of being transparent. In that trans
parency, they behold innumerable variegations of light, which
their internal sight, in a manner, immediately imbibes : and they
derive from them perceptions of interior delight. The objects
v/hich appear in tlieir houses, are as if made of diamonds, in
which simUar variegations of light are displayed. It has been
told me, that the walls of their houses are as if built with crystal,
consequently, are transparent also, and that there appear in them
floating forms representative of heavenly things ; which likewise
are attended with simUar variety. The reason of all this is,
because such transparency corresponds to an understanding en
Ughtened by the Lord, the shades being removed which result
from faith of a natural kind and fi-om the love of natural things.
Buch are the things, with an inflnity of others, respecting which
it has been said, by those who had been in heaven, that they
had seen things that eye never saw ; and, from a perception
communicated to them of the divine thinga that flow forth from
the former, that they had heard things that ear never heard.
Those who have not acted in a clandestine manner, but have
been willing that all their thoughts should be open, so far as the
forms of life in civU society would permit, appear, in heaven,
becauae they had thought nothing but what waa sincere and just
from a Divine Source, with countenances that shine with light,
and in consequence of that Ught, aU their affections and thoughte
appear in their countenances, as in their proper form ; and their
speech and actions are, in a manner, the effigies of their affections.
(') That a garden, a grove, and paradise, signify intelligence, nn. 100, 108, 3220.
That therefore tho ancients celebrated holy worship in groves, nn. 2722, 4552. That
iowers and flower-beds signify scientific truths and knowledges, n. 9553. That herbs,
grasses, and grass-plots signify scientiflc truths, n. 7571. That fees .signify percej lions
and knowledges, nn. 103, 2168, 2682, 2722, 2972, 7692.
B . . , . . 275

490, 491 or the woeld of spieits, and
These are, in consequence, loved more than others. When they
speak, their face is somewhat obscured; but when they have
ended, the same things as they spoke appear all together in their
f'lce, fully presented to view. All the objects, likewise, which
exist around them, since they correspond to their interiors, have
such an appearance, that it is clearly perceived by others what
they represerit and signffy. Such spirits as have taken delight
in acting clandestinely, on seeing these ingenuous ones at a
distance, shun their presence, and appear to themselves to gUde
away from them, Uke sei-pents. Those who have accounted adul
teries as horribly wicked, and have lived in the chaste love of
marriage, are, more than others, in the order and form of heaven,
and thence possess consummate beauty, and remain perpetually
in the flower of thefr age. The deUghte of their love are ineffable,
and go on increasing to etemity. 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 general,
from the conjunction of good and truth ; which conjunction con
stitutes heaven itself, both as existing in the grand whole, and
with every angel in particular. (See above, nn. 366 — 386.)
Their extei-nal delighte are such as cannot be described in the
words of any human language. But the facts that have now
been related respecting the correspondences of delighte, aa exists
ing with those who are grounded in heavenly love, are, respec
tively, but few.
490. From these statements may be known, that the delights
of all are tumed, after death, into correspondent ones, the love
iteelf remaining, nevertheless, to etei-nity ; such as conjugial love,
the loveof justice, of sincerity, of good, and of truth, the love of
sciences and knowledges, the love of intelligence and wisdom,
and the rest. Delights are the results which flow from the love,
like streams from their fountain. These, also, arc permanent:
but they are elevated to a auperior degree, when, from natural
ones, tliey paas into such as are spiritu^.

OF THE FIRST STATE OP MAN AFTER DEATH.
491. There are three states which man undergoes after deatn,
before he passes either into heaven or into hell. The first state
is one in which he is yet in his exteriors : the second state
is that in which he is in his interiors : and the third state is that
of hia preparation. These states are undergone by him in the
world of spirits. There are some, however, who do not pass
through theae states, but who, immediately after death, are at
once either carried up into heaven or cast down into hell. Those
who are immediately carried up into heaven, are such as have
276

OF THE STATE OF MAN AFTEE DEATH. 492—494
been regenerated, and so prepared for heaven, in the world.
Those who have been so regenerated and prepared, as to have
nothing to do but to cast off the mere defilements of nature with
the body, are carried by angels into heaven at once : I have seen
some translated in this manner directly after the hour of death.
But those who, interiorly, have been ill-intentioned, though exte
riorly, in appearance, good, thus, who have filled their malignity
¦with deceit, and have employed goodneaa as a means of decep
tion, are immediately cast into hell. I have seen some of this
character cast into heU immediately after death : one, who was
a most deceitful person, went with his head downwards and his
feet upwards ; and othera in different ways. There also are
some, who, immediately after death, are banished into caverns,
and are thus separated from those who tarry in the world of
spirits : they are afterwards taken out of those caverns, and are
again sent into them, alternately : they consist of such persons
as, under a cover of civiUty, had dealt maliciously with their
neighbor. But both these and the former are but few, in respect
to those who are detained in the world of spirite, and who are
there prepared, according to Divine Order, for heaven, or for
heU. 492. With respect to the first state, which is a state in which
the party is atill in his exteriors : it ia that into which man comes
immediately .after death. Every man possesses, as to his spirit,
both exteriors and interiora. The exteriora of his spirit are those,
by meana of which he adapta his body, while in the world, es
peciaUy his face, his speech, and his behavior, for living in
society with others. But the interiors of his spirit are those
which are proper to hia will, and to hia thought thence proceed
ing : which seldom are suffered to appear in hia face, hia speech,
and his behavior. For man is accustomed, from his infancy,
to put on the appearance of friendship, benevolence, and sincerity,
and to conceal the thoughts of his proper will ; whence he ac
quires the habite of moral and civU life in his externals, what
ever may be his character in his internals. In consequence of
this habit, a man scarcely has any acquaintance with his own
interiors, and' does not reflect upon them.
493. The first state of a man after death is simUar to what it
had been in the world ; because he ia then stiU in his externals.
His countenance is aimUar, his speech is simUar, and his dispo
sition is aimUar ; with, consequently, his moral and civil life.
In consequence of this, he is not aware but that he is stUl in the
world, if he does not advert to the things which occur to him,
and to what was told him by the angels when he waa firat reaua-
citated; who then informed' him that he was now a epirit. (See
n. 450.) Thus the one Ufe passes into the. other ; and death is
only the actual transit.
•494 Since the spirit of a man who has recently entered the
277

494, 495 OF THE WOELD OF SPIEITS, AND
other Ufe after the conclusion of hia Iffe in the world, is of this
description, it follows that he is then recognized by his friends,
and by all whom he knew when they and he were in the world :
for other spirits recognize him, not only by hia' countenance and
speech, but also by the sphere of his life, on coming near him.
Whenever, in the other life, any one thinks of another, he also,
in thought, sete his countenance before him, with many of the
circumstances of his life ; and when he does this, the person he
is thinking of appears present before him, as ff he had been sent
for, and called. This phenomenon occurs in the spfritual world,
because there exists in that world, a communication of thoughts,
and there are no spaces there, such as thoae in the natural
world. (See above, nn. 191 — 199.) It is owing to this, that aU,
on their first entering the other life, are recognized by thefr
friends, relations, and aU to whom they were in any way known,
and that they enter into conversation, and afterwards are con
nected together in society, according to the intimacy of thefr
friendship or acquaintance in the world. I have frequently
heard those who came from the world rejoice on seeing thefr
fi-ienda again; whilst these rejoiced, on their part, that thefr
friends had come to them. This ia a common occurrence ; that
one married partner meets the other ; when they congratulate
each other on the occasion. They also remain together, for a
longer or shorter time, according to the delight that had attended
their dwelling together in the world ; but nevertheless, if the
bond of their connection had not been love fruly conjugial,
which consists in the conjunction of minds under the influence
of heavenly love, after remaining together for some time they
are separated. But if the minds of the two parties had been
mutually discordant, and interiorly felt avei-sion for each other,
they break out into open enmity, and sometimes actually fight :
notwithstanding which, they are not separated, before they enter
on the second state, to be treated of in the next Section.
495. As the life of recently separated spirite is not unlike their
life in the natural world, and they have brought with them no
knowledge respecting what their state of life would be after
death, nor respecting heaven and hell, except what they had
learned from the literal sense of the Word, and from sermons
founded on that aense ; the consequence is, that, after wonder
ing at finding themselves in a body, and in the enjoyment of all
the senses that they had in the world, and at beholding simUar
objecte, they are seized with a desire to know what is the nature
of heaven, and what the nature of hell, and where they are sit
uated. They are therefore instructed, by friends, respecting the
state of etemal life : they are also conducted about to various
places, and to various companies : some are taken mto cities,
and into gardens and paradises, usually, to magnificent scenes ;
because auch things are pleasing to thefr externals, in which they
278

OF THE STATE OF MAN AFTEE DEATH. 496, 497
at present are. They are also, by tums, led to remember the
thoughte which they entertained, in the life of the body, respect
ing the state of their soul after death, respecting heaven, and
respecting hell, till they feel indignant that they should have
been in such complete ignorance on theae aubjecta, and that such
ignorance should exist respecting them in the church. Almost
all are anxioua to know whether they shall go to heaven : and
most believe that they shall, because, when in the world, they
had led a moral and civil Ufe ; not reflecting, that both the bad
and the good lead a aimilar life in externals, each doing good to
others in a simUar manner, going to chm-ch, Ustening to sermons,
and uttering prayers ; and not being at all aware, that external
actions, and the externals of worship, avail nothing, but only the
internal principles from which the external performances pro
ceed. Out of some thouaands, scarcely one is to be found who
knows what internal things are, and that it is in these that man
possesses heaven and the church ; still leaa, that external actions
are such in quality, as are the intentions and thoughts, incluaive
of the love and faith, from which they proceed : and when they
are instructed on these subjects, they do not comprehend bow
thinking and willing can be of any consequence, but regard as
every thing, the speaking and doing. Of this description are
moat of those, who at this day enter the other Ufe from fhe
Chi-istian world.
496. They are examined, however, by good spirits, aa to their
quality ; which is done in various ways ; since, in this first state,
the bad utter truths, and do good deed's, as well as the good.
This they do from the cause explained above ; which is, that
they have equally led a moral life in external form, because they
had lived under regular governments, and had been subject to
the laws there establishea ; and because, by such a course of
life, they had sought after the reputation of justice and sincerity,
and to conciUate the favor of others, and had thus been raised to
honor, and had gained wealth. EvU spirits, however, are dis
tinguished from good ones by this circumstance especially ; that
they eagerly attend to what is said on extemal subjects, and but
little to what is said on internal ones, which are the truths and
goods of heaven and the church. They hear, indeed, what is
addressed to them on these aubjects, but not with attention and
joy. They are also distinguished by this ; that they frequently
tum themselves towards certain quarters, and, when left to them
selves, walk in the waya which tend in thoae directions. By
their turning towards certain quarters, and walking in certain
ways, is known the nature of the love which leads them.
497. All the spirits who arrive from the world, are, indeed,
attached, by invisible bonds, to some specific society in heaven,
or to some speciflc society fri heU. This attachment, however,
only affecte thefr interiors ; and no one's interiors are open so
279

,498,499 OF THE WOELD OF SPIEITS, AND
long as he is in his exteriors, these covering and hiding them,
especially with such as are the subjecte of interior evil. After-
jwards, however, when they come into the second state, the inte-
xioi-s manifestly appear ; for their interiors are then laid open,
and their exteriors are laid asleep.
498. This first state x)f man after death lasts, with some, for
some days, with others, for some months, and with others, for a
year ; but it seldom continues for more than a year with any
one : the duration is longer or shorter, in each instance, accord
ing to the agreement or disagreement of the party's interiors
with his exteriors. For, with every one, the exteriors and the
interiors muat act as one, and must correspond to each other.
It is not allowable for any one, in the spiritual world, to think
and will in one way, and to speak and act in another. Every
one must there be the express image of his own affection, or of
his own love ; consequently, such as he is in his interiors, such
must he be in his exteriors also : wherefore the exteriors of a
spfrit are first stripped off, and reduced to such order as to serve
as a corresponding plane to his interiors.

OF 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 be
long to his mind, or to his wUl and thought, and his exteriors,
in which he was in his first state, are laid asleep. Any person
Avho pays attention to the Iffe of man, and to his conversation
and actions, may be aware, that every one possesses exteriors
and interiors, or exterior and interior thoughts and intentions.
He may be aware of this from these circumstances : every one
\rho lives in civU society, thinks of others according to what he
has heard and understood respecting them either from report
or conversation ; stUl he does not speak with them according to
his , thoughts, but treats them with civiUty ; though they may be
bad, characters. That this is practised, is eapecially obviouafrom
the case of pretenders and flatterers, who speak and act quite
differently from what they think and will ; and from that o»
hypocrites, who talk about God, about heaven, about the salva
tion of souls, about the truths of the church, about the good of
their country, and about their neighbor, as if they spoke under
the influence of faith and love ; although, in their heart, they
believe nothing of what they say, and love none but themselves.
Fi-om these facts it may be evident, that there exist two classes
of thought, the one exterior and the other interior, and that peo^
pie speak from their exterior thought, while, in their interior,
tlieir senti'mente are different ; and that those two clasaes of
280

OF THE STATE OF MAN AFTEE DEATH. 500, 501
.' ought are separate from one another ; for special care is taken
t at the interior should not flow into the exterior, and in any
w ly appear. Man is so formed by creation, as that his interior
tkiught should act as one with his exterior by correspondence;
an4 it actuaUy does so in those who are grounded in good; for
they think nothing but what is good, and they speak accordingly.
But with those who are immersed in evU, the interior thought
doeu not form a one with the exterior ; for they think what is
evil, and say what is good. With these, there is an inversion ot
orde.'i ; fbr good, as existing with them, is without, and evil is
withm ; on which account, evil rules over good, and subjects the
latter to itself like a slave, that it may serve it as an instrument
for obiaining ita ends, which are such as are regarded by their
love. Such an end being contained within the good that they
say and do, it is evident, that, in them, good is not good, but is
infected with evil, how much soever, in ite external form, it
may appear as good before thoae who are not acquainted with
the inteifiors of the doers of it. Not so with those who are
grounded in good. With theae, there is no inversion of order
but, froiu their interior thought, good flows into their exte
rior, and v,hus into their speech and their actions. This is the
order into which man was created : for when men are in this
order, thefr interiors are in heaven, and in the light which there
shines ; and as the light of heaven is the Divine Truth proceed
ing from the Lord, it is, consequently, the Lord in heaven (see
nn. 126 — 14\j); whence those who dwell in it are led by the
Lord. These truths are advanced, that it may be laiown that
every man had interior thought and exterior thought, and that
these are distmct from each other. When thought is mentioned,
the will also is meant, thought being derived from will; for
without will, it is impossible to think. From these observatioris
it is evident, what is the state of the exteriors, and what the state
of the interiors, belonging to man.
600. When mention is made of the wUl and the thought, by
the will is also meant affection and love, with aU the enjoyment
arid pleasure which are connected with them ; becauae affection
and love have reterence to the will as their subject, since what
a man wiUs, he also loves, and feels delightful and pleasurable';
and, converaely, wJhat a man lovea, and feels delightful and
pleasurable, he also wiUs. But by the thought is then meant,
also, every thing by which he confirma his aflection or love : for
thought is nothing but the form of the wiU, and is provided in
order that what a man wiUs may appear in the light;. This forni
is preduced by various rational analyses, which derive thefr ori
gin fi-om the spiritual world, and properiy belong to man's spirit.
501. It is to be observed, that man is entirely such in quality
as he is with respect to his interiors, and not such as he is with
.-respect to his exteriors separately from the former. The reason
281

502 — 504 OF T7E WOE1.D 01 sprarrs, and
of this is, because the interiors belong to his spirit, and the b'fe
of man is the life of his spirit, it being thence that the body Uves ;
on which account, also, such as man is, in quality, as to his inte^
riors, such he remains to etemity. But the exteriora, since they
appertain also to the body, are separated from him after death,
and those things derived from them which adhere to the spfrit,
are laid asleep, and only serve as a plane for the interiors ; as
was shown above, when treating of the memory of man that
remains after death. Hence it is evident, what things are a
man's own, or properly belong to him, iand what things are not
his own, or do not properly belong to him. With the evil, all
such things as belong to their exterior thought, from which they
speak, and to their exterior wiU, from which they act, are not
thefr own, or do not properly belong to them ; but only such as
belong to thefr interior thought and wUl.
502. After the completion of the flrst state, treated of in the
preceding Section, which is that of the exteriors, the man, now a
spfrit, is let into the state of his interiors, or into the state of his
interior wUl and of the thought thence proceeding, in which he
had been in the world, when, being left to himseff, he thought
freely and without restraint. He lapses into this state uncon
sciously ; much as he does in the world, when he draws in the
thought next to his speech, or that from which speech pro
ceeds, towards hia interior thought, and abides in the latter.
When therefore the man, now a spirit, is in this state, he is at
home in himself, and is in his very life : for to think freely from
the affection properly belonging to him, is the very Ufe of man,
and is the man himself.
603. A spfrit, in this state, thinks from his actual wUl, conse
quently from his actual affection, or from his actual love ; and
then his thought forms a one with his wUl, so completely, that he
scarcely appears to be thinking, but only wiUing. It is nearly
the same when he speaks ; but there is this difference, that he
speaks with a degree of fear lest the thoughte of his will should
go forth naked : for this reserve has become a habit of his wiU,
acquired by Uving in civil society in the world.
504. AU men whateoever are let into this state after death,
because it is the proper state of their spirit. The former state
is such as that of the man was, as to his spirit, when he was in
company; and hia state, then, is not properly his ovm. That
this state, or the state of his exteriors, in which man first exists
after death, and which waa treated of in the preceding Section,
is not properly hia own, may evidently appear from many circum-
stancea : such as this : that spfrits not only think, but also speak,
from their own affection; for it is from this that thefr speech
proceeds. (As may be evident fi-om what was stated and shown
in the Section on the Speech of the Angels, nn. 234 — 245.) The
man thought in a similar manner when in the world, when ha
282

OF THE STATE OF MAN AFTEE DEATH. 506, 606
thought within himself; for he did not then think from the speech
of his body, but only saw the things which the body uttered ; and
many more, within a minute of time, than he could afterwards
deliver by speech in half an hour. That the state in which man
is in his exteriors is not properly his own, or that of his spirit, ia
also evident from this circumstance ; that when, during his life
in the world, he is in company, he speaks according to the laws of
moral and civil life, and bis interior thought governs hia exterior,
ae one person governs another, to prevent it from transgressing
the limits of decorum and propriety. It is also evident from this
circumstance ; that when a man thinks within himself, he also
considers how he must speak and act so as to please, and to
obtain friendship, good-wilt, and favor ; and this he does by modes
foreign to what is natural to him ; and, consequently, he speaks
differently from what he would do, if he spoke from the imme
diate dictates of his own wUl. From these facts it is evident,
that the state of his interiors into which the spirit is let, is
the state properly belonging to him ; and thua, also, is the state
which properly belonged to him, whUe he lived as a irian in the
world. 505. When a spirit is in the state of his interiors, it manifestly
appears of what quality the man was, in himself, when in the
world; for he then acte from his proprium, or from what is
properly his own, whether bad or good. He who, when he lived
in the world, was interiorly grounded in .good, then acte ration
ally and wisely, in fact, more wisely than he did in the world,
because he is released from his connection with the body, and
thus, from his connection with earthly things, which obscured,
and, in a manner, cast a cloud over the wiadom that he inte
riorly possessed. But he who, when he lived in the world, was
grounded in evU, then acte foolishly and insanely, in fact, more
insanely than he did in the world, because he is now in a state
of freedom, and under no restraint. For when he lived in the
World he was sane in externals, and, by their means, assumed the
feigned character of a rational man ; wherefore, when his exter
nals are stripped off from him, his insane phantasies are exposed.
A bad man, who, in extemals, puta on the semblance of a good-
man, may be compared to a vase exteriorly bright and polished,
and covered with a lid, within which are concealed filthj matters
of every kind ; according to the Lord's declaration : " 'Ye are like
vnto whited sepulchres, which indeed appear beautiful ouiioard,
o-at are within full of dead men's bones, and of all uncleanness,"
—(Matt. xxiU. 27.)
606. All who, in the world, have lived in a state of good, and
have acted under the influence of conscience, — who are those-
who have acknowledged the Divine Bemg and have loved divine
truths, and especially those who have appUed them to life, —
appear to themselves, when let into the state of their interiors, 28o

506 OF THE WOELD OF SPIEITS, AND '
like ])ersons who, after having been asleep, become broad awake S
and Uke persons who paas out of the shade into the light. They
also think from the Ught of heaven, and thus fi-om interior
wisdom ; and they act from a principle of good, and thus from
interior affection. Heaven, likewise, flows into thefr thoughts
and affections with a sense of interior beatitude and dehght,-
such as, previously, they had no idea of: for they now have
communication with the angels of heaven. They now, also,
aclmowledge the Lord, and worship Him from, thefr very Iffe ;
for they are in their own proj^er life, when they are in the state
of their interiors ; as stated just above (n. 605). They likewise
acknowledge and worship Him from freedom, for freedom is
attendant on interior affection. They thus, also, recede from the
state of external sanctity, and come into that of internal sanctity,
in which real worship truly consists. Such is the state of those,
who have led a Christian life according to the commandments
delivered in the Word. But the state of those, who, in the world,
have Uved in evil, and who have had no conscience, and have
thence denied the Divine Being, is the diamefrical confrary.
For aU who live in evil, in their own interior selves deny the
Divine Being, how much soever they may imagine, when in
their externals, that they do not deny but acknowledge Him :
for to acknowledge the Divine Bemg, and to live in evU, are
incompatible opposites. In the other life, those who are of such
a character, when they come into the state of their interiors,
appear, to those who hear their conversation and observe thefr
actions, like persons infatuated : for, under the influence of their
evU lusts, they break out into nefarious excesses, such as contempt
of others, mockery, railing, hatred, revenge, and the contriving
of deceitful devices, which some of them plot with such cunning
and malice, that it can scarcely be believed that any thing like it
can interiorly exist in any man. For in the state in which they
then are, they are free to act according to the thoughts of their
will, being separated from their exteriors, which, in the world,
coerced and restrained them. In one word, they are deatitute of
rationality ; because the rational faculty which they exercised in
the world, had not had its seat in their interiors, but only in their
exteriors ; and yet they then appear to themaelves to be wise
beyond aU others. Being such in quaUty, therefore, when they
are in this second state, they are occasionally remitted, ¦ for a
short time, into the state of their exteriors, with a remembrance
of what their actions had been while they were in the state of
their interiors. Some are then ashamed of themselves, and con
fess that they had been insane : some are not ashamed : and
some are angry that they are not allowed to remain continually
in the state of their exteriors. But to these it is shown, what
sort^ of persons thev would be if they could remain continually
in this state ; for they would then endeavor to perform similar
284

OF THE STATE OF MAN AFTEE DEATH. 507, 508
nefarious deeds in a clandestine manner, and, by appearances of
foodness, of sincerity, and of justice, would seduce the simple in
eai-t and faith, and would also destroy themselvea totally ; for
the conflagration which raged in their interiora would at length
seize their exteriors also, and would consume the whole of their
Ufe. 607. When spirits are in this second state, they openly and
completely show what sort of persons they had inwardly been
in the world, and they actually make public what they then had
done and said in secret : for, external considerations no longer
restraining them, they openly say simUar things, and also en
deavor to perform similar actions, without any fear, as in the*
world, for their reputation. They also are then led iuto many
states belonging to thefr former evils; that it may appear to
angels and good spirits what sort of beings they are. Thus,
things hidden are laid open, and things secret are uncovered ;
according to the words of the Lord : ''There is nothing covered,
that shall not be revealed : neither hid, that shall not be known.
Therefore, whatsoever ye have spoken in darkness, shall he heard
in ihe light ; and that which ye have spoken in the ea/r in closets,
shall he proclaimed upon the housetops." — (Luke xii. 2, 3.) And
again : "/ say unto you. That every idle word that men shall
speak, they shall gime an account thereof in the day of judg
ment."— (j!&.sA.t. xii. 36.) ' ¦
508. What sort of beings the wicked are, in thia atate, cannot
be described in a few words, because every one is then insane
according to his own luste, and these are various ; wherefore I
wUl only adduce some specific instances, from which a judgment
may be formed as to the rest. Thoae who have supremely loved
themselves, and, in the offices and occupations they have dis
charged, have only regarded thefr own honor, having performed
uses, not for the sake of the uses themselves, and because they
took delight in them, but with a view to their own reputation,
and that they, for doing them, might be more highly esteemed
than others, and thus might receive delight from the fame of
thefr honor; these, when in this second state, are more stupid
than others ; for in proportion as any one loves himself, he is
removed from heaven ; and in proportion as he ia removed from
heaven, he is also removed from wisdom. But those who have
been immersed in self-love, and have been cunning at the same
time, and had raised themaelvea to honors by artful practices,
connect themselves in society with the worst of all, and learn
magical arts, which are abuses of Divine Order, by which they
injure and infest all who do not pay them honor. They contrive
snares, they cherish hatred, they burn with revenge, and they lust
to exercise cruelty upon all who do not submit to them. They
rush into the perpefration of aU these crimes, so far as the maUg-
nant crew favors their endeavors ; and at last they meditate how
285

508 O:^ THE WOELD OF SPIEITS, AND
they can cUmb up to heaven, and destroy it, or be worshipped
there as gods. To such excesses is their madness carried. Those
of this class who had been of the Roman Catholic religion, are
more insane than the rest : for they are possessed with the notion,
that heaven and hell are subject to thefr power, and that they are
able to remit people's sins at pleasure. They arrogate to them
selves every divine attribute, and call themselves Christ. The
persuasion which possesses them that all this is true, is ao sfrong,
that, where the influx of it enters, it disturbs people's minds, and
induces darkness that even causes pain. These spfrits are much
aUke, in both states, but in the second they are destitute of
»i-ationality. (Respecting their insanities, and their lot after they
have passed through this state, some particulars are related in
the work on thQiMst Judgment and the Destruction of Babylon?)
Those who have ascribed the creation to nature, and, as the
result, have denied the Divine Being in their heart, though not
with their Ups, and, consequently, all things belonging to heaven
and the church, connect themselves, in this state, in society with
those who are like themselves, and caU any one God who excels
the others in cunning, actually worshipping him with divine
honors. I have seen a number of such spfrite coUected in a
meeting, worshipping a magician, debating about nature, and
conducting themselves so insanely, that they might be taken for
beaste under the human form : yet there were some among them
who, in the world, had occupied stations of high rank ; and some
who had possessed the reputation of being learned and wise men.
And so with other classes. From these few examples a judgment
may be formed, as to what sort of persons those are, in whom the
interiora, which belong to the mind, are shut in the dfrection of
heaven, aa they are in aU who have not received any influx from
heaven through the acknowledgment of the Divine Being, and
through the life of faith. Every one may judge from himself
what Bort of person he would be, if of this character, were he at
liberty to act without any fear of the law or of the loss of his life,
and in freedom from external bonds, such as fear lest he should
suffer in his reputation, and lest he should be deprived of honor,
gain, and the pleasures derived from them. Nevertheless, the
insanity of such spirits ia restrained by the Lord, to prevent it
from rushing beyond the Umits of use ; for use is perfoi-med even
by every one of thia description. In them, good spirite see what
evU is, and what is its nature, and what sort of a being man
would be were he not led by the Lord. It is also a use, that
simUar evil spirits should by them be gathered together, and
aeparated from the good; and also, that the truths and goods
which the evil have made a show of, and have falsely assumed
in externals, should be taken from them, and that they should be
led into the evils of their own life, and into the falsities of their
evU, and so be prepared for hell. For no one goes to hell, until
286

OF THE STATE OF MAJS AFTEE DEATH. 508, 509
he i8_ both inimersed in his own evU and in the falsities proper to
it ; since it is not aUowable, there, for any one to have a divided
mind, or to think and speak one thing and to wiU another.
Every evil spirit muat there think what is false derived fi-om
evU, and must speak from auch falsity, doing both from his wiU,
consequently, from his own proper love, and its delight and
pleasure; as he did in the world, wheu he thought in his spirit;
that is, aa he thought within himself, when he thought from his
interior affection. The reason of this is, because the wiU is the
man himself, and not the thought, except in proportion as it is
derived^ from the wiU ; and the will is man's absolute nature or
dispc-sition,^ so that to be let into his will is to be let into his own
nature or disposition, and into his own Iffe also, for man acquires
a nature according to his life : and man remains, after death, of
such a nature as he has procured for himself by his life in the
world ; which, with the evil, can then no longer be amended and
changed by meana of the thought or underatanding of truth.
609. As evU spirits, when they are in this second state, rush
into crimes of every kindj it happens that they are frequently
and severely punished. In the world of spirits, there are pun
ishments of many kinds : nor is any respect there had to persons,
whether the individual to be punished had been in the world a
long or a servant. All evil carries with it punishment : they are
combined together ; in consequence of which, whoever is in the
commission of evil, is also immersed in the punishment of evil,
Nevertheleas, no one there suffers punishment for crimes which
he had committed in the world, but only for the crimes which he
commits there. It amounte, however, to the same thing, whether
it be said that the wicked are punished for their crimes committed
in the world, or for the crimes which they commit in the other
Iffe ; since every one, after death, returns into his own Ufe, and
thus into similar evils ; because man is then such in quality as
he had been in the life of his body. (See above, nn. 470 — 484.)
The reaaou that they are punished is, because the fear of punish
ment is, in this state, the only means by which their evils can be
subdued : neither exhortation, instruction, nor yet fear of the law
and for their reputation, are any longer of any avail ; because
the party now acts from hia nature, which cannot be coerced, or
broken, except by punishments. On the other hand, good spirite
are never punished, notwithstanding their having committed evils
in the world : for their evila do not return ; and it haa alao been
given me to know, that their evila were of a different kind or
nature from those of the wicked : becauae they did not, in com
mitting them, act of set pui-pose in opposition to truth, nor fi-om
a bad heart, any further than what adhered to them from the
hereditary nature derived from their parents, into which they
had been carried by the infiuence of blind _ pleaaure, when they
were in thefr extemals separate from thefr internals. 287

510, 511 OF THE WOELD OF SPIETTS, AND
510. Evei-y one goes to his own society, in which his spirit
was while he was in the world : for every man, as to his spirit,
is conjoined to some society, either of hell or of heaven ; a bad
man being conjoined to a society of hell, and a good man to a
society of heaven. (That every one returns, after death, to his
own society, may be seen above, n. 438.) To this society the
spirit is led by successive steps, till, at last, he entera into it.
An evil spirit, when he is brought into the state of hia interiore,
is turned by degreea towards hia own society, and at length he
looks directly to it, before this state ia completed ; and when it
ia, the evil spirit caste himself, of hia own accord, into the heU,
where such as are like himself have their abode. When actu
aUy casting himself down, he appears at a distance Uke a person
falling perpendicularly, with his head downwards and his feet
upwards : the reason of which appearance is, because he is in
inverted order, having loved infernal things and rejected heavenly
ones. Some of the evil, while in this second state, occasionally,
enter their hells, and come out again ; but they do not, at such
times, appear to fall headlong, as they do when fully divested of
every thing tending to keep them out. The very society in which
they were as to their spirit while in the world, is also shown to
them, while they are in the state of thefr exteriors, that they may
know that they were in hell even whUe in the Ufe of the body ;
although they were not then in a simUar state with those who
are in heU itself, but in a similar state with those who are in the
world of spirite ; the state of whom, respectively to that of th(jse
who are in hell, wUl be explained in the following Sections. _
511. The separation of evil spirits from good spfrits is effected
in this second state. For in the first state they remain together ;
because, while a spirit is in his externals, he behaves much as he
did in the world, in which the bad have intercourse with the
good, and the good with the bad. Not so when the spirit is
brought mto his interiors, and is left to his own nature or wUl
The separation of the good from the evU is effected in various
ways. They are usuaUy carried round to those societies, with
which they had had communication by good thoughts and affec
tions in their first state, and, consequenSy, to such as they had
induced to believe, by exterrial appearances, that they were not
evU. For the moat part, they are carried round in an extensive
cfrcle, and it is everywhere shown to the good spfrits of what
quality they are in themselves. On seeing this, the good spirite
turn themselves away ; and aa they do so, the evU spirits also,
who are being carried round, have thefr faces turned away from
them, and directed towards the quarter where the infernal society
is located, into which they are about to enter. Not to mention
other modes of effecting the separation, of which there are many.

OF THE STATE OF MAN AF'TEE DEATH. 613

OF THE THIRD STATE OF MAN AFTER DEATH:
Wliich is the State of Instruction provided for those who go to
Heaven,
612. The third state of man, or of his spirit, after death, ia the
state of instruction. Thia state is provided for those who go to
heaven and become angels ; but ia not experienced by thoae who
go to hell, because these cannot be instructed. The second state
of the latter, is, therefore, the third also ; which ends in their
being tui-ned completely towards their own love, and, of course,
towards the society in hell whose love ia similar. When this is
effected, they will and think from that love ; and as that love is
an infernal one, they then will nothing but what is evil, and think
nothing but what ia false, theae being delightful to them, because
they are the objecte of their love : and they reject, in consequence,
every thing good and frue, which, because such things were ser
viceable to their love as means for obtaining its ends, they had
previously adopted. But the good are led on from the second
state to a thfrd, which is that of their preparation for heaven by
medns of insfruction : for no -one can be prepared for heaven,
except by the knowledgea of good and truth, consequently, not
vrithout instruction ; since no one can know what spiritual good
and truth are, nor what evU and falsity, which are their opposites,
are, except by instruction. What civU and moral good and truth
are, which are called justice and sincerity, may be known in the
world ; for, in the world, there are civil laws, which teach what
justice is, and there are social intercourses, in which man learns
to live according to moral laws, all which have reference to
sincerity and uprightness : but spiritual good and truth are not
learned from the world, but from heaven. What they are, niay
indeed be known from the Word, and from the doctrines of the
chm-ch as drav/n from the Word ; but stiU they cannot enter into
the life, unless the man, as to the interiors which belong to his
muid, be in heaven. Man is in heaven, when he acknowledges
the Divme Being, and at the same time acts with justice and
sincerity, on the ground that he ought to do so because it is
commanded in the Word; for he then practises justice and
sincerity out of regard to the Divine Being, and not with regard
to himself and the world as ends. But no one can act thus,
without having first been instructed in such truths aa these:
That there is a God ; that there are a heaven and a heU ; that
there is a life after death ; that God ia to be loved by man above
aU thinga, and his neighbor as himself; and that the things re
vealed in the Word are to be beUeved, because the Word is
divine. Without the knowledge and acknowledgment of these
traths, man cannot think spiritually; and without thought ro-
19 289

512, 513 OF IHE WOELD OF SPrECTS, AND
gpecting them, he does not wiU them: for what a man is not
acquainted with, he cannot think of, and what he does not think
of, he cannot will. When, therefore, these truths are objects of
a man's wiU, heaven, by influx, enters into him; that is, the
Lord, through heaven, flows into his life ; for He fiows into his
will, and through this into his thought, and through both into
his life ; for aU the life of man is from his wUl and thought
From these observations it is evident, that spfritual good and
truth are not learned from the world, but from heaven : and that
none can be prepared for heaven except by means of instruction.
In proportion, also, as the Lord enters by influx into any one's
life. He instructa him ; for He so far enkindles his will with the
love of knowing truths, and ao enlightena hia thought aa to
enable him to know them; and in proportion as these effecte
are produced, the man's interiors are opened, and heaven is
implanted in them; and, still further, a divuie and heavenly
principle flows into the sincere actions that belong to his moral
life, and into the just actions that belong to his civil life, and
imparts to them a spiritual nature: since he then does them
from a Divine Source, because out of regard to the Divine
Being. The sincere and just actiona, being those of the moral
and civil life, which a man does fi-om auch an origin, are them
selves effects of spiritual life ; and the effect derives all that is in
It from ita efficient cause ; since such as the cause is, such is the
eff'ect also.
513. The instructions are administered by the angela of many
societies, eapecially those that are stationed in the northern and
southern quarters, those angelic societies being eminently ground
ed in intelligence and wisdom derived from the knowledges of
good and truth. The places of instruction are situated towards'
the north, and are of various deacriptiona, being arranged and
diatinguished according to the genera and species of heavenly
goods, in order that every individual may have instruction im
parted to him according to his own genius and his faculty of
reception. These places extend in aU directions there, to a con
siderable distance ; and the good spirits who are to be instructed,
are guided to them by the Lprd, after the completion of their
second state in the world of spirits. AU, however, do not go to
them : for such as have received instruction in the world, were
also there prepared for heaven, and are taken to heaven by
another roctc. Some of these go to, heaven, immediately after
death ; some, after a short stay m the company of good spfrite,
among whom the grosser things connected with their thoughte
and afreetions, which they had derived from the possession of
houc'i- and richea in the world, are removed, and their purifica
tion is thereby effected : some firat undergo a divesting process,
for the removal ofsucb things adhering to them as are unconge
nial ^A'ith heaven. This process is accomplished in places unwar
290 ¦ , •¦

OF THE STATE OF MAN AFTEIt DEATH. 513, 514
the soles of the feet, which are called the lower earth : where
some undergo severe sufferings. These are such as have con
firmed themaelvea in falsities, and yet have lived a good life : for
falsities, when confirmed, inhere tenaciously ; and yet, till they
are dispersed, truths cannot be seen, and, consequently, cannot
be received.*
614. All who are received into the places of ''instruction dwell
m distinct classes ; for, individually, they are all connected, by
in visible bonds, with the societies of heaven to which they will
go : consequently, as the heavenly societies are arranged accord
ing to the form of heaven (see above, nn. 200 — 212), so, also, are
the places where the instructions are administered : on which
account,-when those places are viewed from heaven, they appear
Uke a heaven on a smaller scale. They extend, lengthwise, from
east to west, and, breadthwise, from south to north : but the
breadth is less, in appearance, than the length. The general
arrangement of them is this. In front are those who died when
infante or little children, and had been educated to the period of
early youth in heaven ; who, after having passed their infantUe
state under their governesses, are brought here by the Lord, and
receive instruction. Behind these are the places where those are
instructed who died at an adult age, and who had been ground
ed in an affection for trutii derived from good in the world. Be-
* The divesting processes, usually termed, in other translations of the Author's

(') That divesting processes are aocoraplished
who go thither from the world undergo such processes, nn. 698, 7122, 7474, 9793.
That tho well-disposed undergo a divesting process as to falsities, and the ill-disposed
as to truths, nn. 7474, 7541, 7542. That, with the weU-disposed, such processes arc
also undergone for the putting off of the earthly and worldly defilements, whioh they
had contracted whilst they Uved in the world, nn. 7186, 9763. And that evils and fal
sities "may be removed, and thus place may be given for the influx of goods and truths
out of heaven from tlie Lord, together with the faculty of receiving them, nn. 7122,
9331. That they cannot be elevated into heaven until such things are removed, because
they oppose and do not agree with heavenly things, nn. 6928, 7122, 7186, 7541, 7542,
9763. That thus, likewise, those are prepared, who are to be elevated into heaven, nn.
4728, 7090. That it is dangerous for any to be admitted into heaven, before they are
prepared, nn. 587, 588. Of the state of illustration, and of joy, experienced by those
who come out of the divesting process, and are elevated iuto heaven ; and of their
reception there, nn. 2699, 2701, 2704. That the region where these processes are
undergone is called the lower earth, nn. 4728, 7090. That that region is under the soles
of the feet, surrounded by the bells; its quality is described, nn. 4940— 4951, 7090.
From experience, n. 699. What the hells are, which infest and induce the divesting
process more than the rest, nn. 7317, 7502, 7545. That those who have infested the
well-disposed, and brought them under the divesting processes, are afterwards afraid
of them, shun them, and hold them in aversion, n. 7768. That those infestations and
divesting processes are accomplished in different manners, according to the adherence
of evils and falsities ; and that thev continue according to their quality and quantity,
nn. 1106—1113. That some are willing to undergo the divestmg process, n. 1107. That
some have it induced on them by fears, n. 4942. Some, by mfestations from their own
evils which thoy have done in the worid, and from their own falsities which they have
thought in the worid, whence arises anxieties and pangs of conscience, ii.H06. Some,
bv spiritnal captivity; which is ignorance and interception of truth conjoined with the
desire of knowing truths, nn. 1109, 2694. Some, by sleep ; some, by a midale state
between wakefulness and sleep, n. 1108. That those whoTiave placed merit m works,
appear to tnemselvcs to cut wood, n. 1110. Others in other ways, with muoh variety,
a.«99. 291

al5  517 OF THE WOELD OF SPIEITS, AND
hind these, again, are such as had professed the Mahomedan
religion, and who, while in the world, had led a moral life, and
had acknowledged one Divine Being, and the Lord, as the Great
Prophet. These, when they withdraw from Mahomed, on find
ing that he can render them no help, approach to the Lord,
worship Him, and acknowledge His Divinity ; and are then in
structed in the Christian religion. Behind theae, more to the
north, are the places of inatruction for the various classes of
Gentiles, who, when in the world, had led a good life, in con
formity with their religion, and who had thus acquired a species
of conscience, and had practised justice and uprightness, not so
much out of obedience to the lawa of thefr country, as to the
laws of their religion, in the belief that these ought to be sacredly
observed, and in no way to be violated by their actions. AU
these, on being instructed, are easUy brought to acknowledge
the Lord, because they have it impressed upon their heart, that
God is not inviaible, but is visible under a Human Form.
These surpaaa the others in number. The best of them are from
Africa. 516. But all are not insti-ucted in the same manner, nor by
angels of similar heavenly societies. Those who had been edu
cated from their infancy in heaven, are instructed by angels of
the interior heavens, because they had not imbibed falsities fi-om
false principles of religion, nor defiled their spiritual life by gross
adhesions derived from a regard to honors and riches in the
world. Those who had died at an adult period of life, are, for
the most part, instructed by angels of the ultimate heaven, these
angels being more adapted to their state than the angels of the
interior heavena, aince the latter are grounded in interior wisdom,
which such spirits have not, as yet, a capacity for receiving.
But the Mahomedans are instructed by angels who had originally
been of that reUgion, but had been converted to Christianity.
The various classes of Gentiles, also, are instructed by angels
who had been such as themselves.
516. All instruction is there administered from doctrine drawn
from the Word, and not from the Word independently of doc
frine. Christians are insfructed from the doctrine received in
heaven, which agrees in every particular with the internal , sense
of the Word. The others, or the Mahomedans and the GentUes,
are_ insfructed from doctrines adapted to thefr comprehension,
which only differ from the doctrine of heaven in the eircumstance,
that, in them, the spiritual life is taught through the medium of
a moral life, in harmony with the good tenets of their religiqn,
from which they had formed their life in the world.
517. The modes of imparting instruction in the heavens differ
from those practised Jn earth in this respect, that the knowl-
edges are not impressed on the memory, but on the Iffe ; for the
memory of the spirits resides in their life, since thev receive aud
292 -^

OF THE STAT-E OF MAN AFTEE DEATH. 517, 518
imbibe every thmg that agrees with their life, but do uot receive,
much less imbibe, any thing that does not ; the reason of which
is, because spfrite are affections, and exist in a human form auch
as that of their affections. Such being their nature, the affection
for truth, with a view to the uaes of life, is inspired into them
continually. For the Lord provides that every one ahould love
the uses which are suited to his genius : this love is also rendered
more intense by the hope of becoming an angel : and since all
the uses regarded in heaven have reference to the common use,
which is the good of the Lord's kingdom, which in that world is
their counti-y; and aince all particular and private uses are
exceUent just in proportion aa they more nearly and fully have
respect to that common use ; it followa, that all the particular
and private usea, which are innumerable, are good and heavenly.
On this account, the affection of truth is conjoined in every one
with the affection for Use, so completely, as to act as one : by
means of which, truth is implanted in use, so that the truths
which they learn are traths of use. It ia thua that angelic spirits
are instructed, and are prepared for heaven. The affection for
truth suitable to the uae which they are to perform, is insinuated
into them by various means, most of which are unknown in the
world ; especiaUy by representatives of usea, which are produced
in the spiritual world in a thousand ways, accompanied with
such delightful and pleasant sensations, aa to penetrate the spirit,
from his interiora, which belong to hia mind, to his exteriors,
which belong to his body, and thus to affect the whole of him.
A spfrit is thus rendered, in a manner, his own use : in conse
quence of which, when he enters his own society, into which he
is initiated by this course of instruction, he is in the enjoyment
of hia life when he ia in the performance of his iise.(^) From
these observations it niay be evident, that knowledgea, which
are extemal truths, do not cauae any one to go to heaven, but
the life, which is the life of uaes, implanted by means of those
knowledges. 618. There were some spirits, who, from the thoughts they had
entertained in the world, had persuaded themselvea, that they
should go to heaven, and be admitted in preference to others,
becauae they had been men of teaming, and had possessed a
large stock of knowledge derived from the Word, and from the
doctrines of their churches ; on which ground they fancied that
they were wise, and were meant by those of whom it is said,
(») That every good has its delight from uses, and according to uses, and Ukewise
its quality ; whence such as the use is, such is the good, nn. 3049, 4984, 7038. That the
angeUc li'fe consists in the goods of love and charity, thus m performing uses, u. 454.
That nothing appertiaining to mauls regarded by the Lord, and thence by the angels,
out ends, wfiioli are usesfnu. 1317, 1645, 5949. That the kingdom of the Lord is a
kingdom of uses, nn. 454, 696, 1103, 8645, 4054, 7038. That to serve the Lord is to per
form uses, n. 703S. That man has a quality accordm? to the quality of the uses apper
taining to him, nn. 1568, 3570, 4054, 6571, 6935, 6938, 10,284.

518, 519 OF THE WOELD OF SPIETTS. AND
that " they shall shine like the brightness of the flrmament, and
as tlie stars." — (Dan. xii. 3.) They were examined, to ascertain
whether their knowledges were seated in their memory, or in
thefr life. Those who had been grounded in a genuine affection
for truth, — or for truth regarded with a view to uses unconnected
with corporeal and worldly considerations, which are, intrinsi
cally, spiritual usea, — ^were, after they had been inatructed, re
ceived into heaven. It waa then given them to know, what it is
that shines in heaven, and that, in fact, it ia the Divine Trath,
which is the light of heaven, embodied in use, which is the plane
that receives the rays of that light, and turna them into splendors
of varioua colors. But as for thoae in whom the Imowledges
which they posaeaaed only reaided in the memory, and who had
only acquired by them a faculty of reaaoning' about trutha, and
of confirming the notions that they had assumed as first princi
ples, and which, though false, after having been confirmed, were
seen by them as truths ; these persona, not having been in any
degree of the light of heaven, entertain the persuaaion, grounded
in the self-conceit which for the most part adheres to auch aort
of intelligence, that they were more learned than others, and
should therefore go to heaven, where they should be waited
upon by angels as their servants. On this account, in order that
they might be withdrawn from their infatuated persuasion, they
were taken up to the flrst or ultimate heaven, to be infroduced
into some angelic society. But when they were only in the en
trance, on receiving the influx of the light of heaven, their eyes
began to be darkened, and their understanding to be confused,
and they began to pant for breath like persons at the point of
death : and when they perceived the heat of heaven, which is
heavenly love, they began to feel inward torture. They were,
consequently, cast down ; after which they were instructed, that
knowledges are not what constitute an angel, but the life acqufred
by means of them ; since knowledges, regarded in themselves,
are extraneous to heaven; but the life acquired by them is
within it.
619. After the spirits, by means of instructions imparted hi
the places above mentioned, have been prepared for heaven, —
which ia effected in a short time, becauae they are in the enjoy
ment of spiritual ideas, which embrace many things at once, —
they are clothed with angelic garmente, which for the most part
are white, as if made of flne linen. They are then guided to a
way which leads upwards to heaven, and are put under the care
of the angels who guard it ; after which they are taken in charge
by other angels, and are introduced into various societies, where
they meet with many delightfu". things : and, finally, every one
is guided to his own society by the Lord. This also is done by
leading them through varioua ways, and occasionally through
some that wind about greatly. No angel is acquafrited with the
294

OF THE STATE OF MAN AFTEE DEATH. 520, 521
ways through which they are led, these being known only to the
Lord. Whtn they arrive in their own society, their interioi-s are
opened; and as theae are constituted like those of the angels
who Uve in that society, they are immediately recognized, and
are received with joy.
620. To these statements I will add a remarkable particular
respecting the ways which lead fi-om those places to heaven, and
by which the novitiate angela are introduced. They are eight in
number, two leading from each place of inatruction, one of which
ascends in an easterly direction, and the other towards the west.
Those who go to the Lord's celestial kingdom, are introduced by
the eastern way ; but those who go to His spiritual kingdom, by
the western. The four ways which lead to the Lord's celestial
kingdom, appear as ff ornamented with olive-trees and fruit-trees
of various kinds ; but those which lead to His spiritual kingdom,
appeal- as if ornamented with vines and laurels. This originates
in correspondence ; because vines and laurels correspond to the
affection for fruth, and ite uses ; whUst oUve-frees and frait cor
respond to the affection for good, and ite uses.

THAT NO ONE ATTAINS HEAVEN BY AN ACT OF IMMEDIATE
MERCY.
521. Those who have no accurate information respecting heav
en and the way thither, and respecting the life of heaven as it
exists with man, are of opinion, that reception in heaven depends
solely upon an act of mercy, which is performed for thoae who
have faith, and for whom the Lord makes intercession ; or, that
it is nothing but admission out of grace or favor ; consequently,
that aU men, without exception, might be saved if it were the
Lord's pleasure ; and some imagine, that aU the inhabitants ^of
heU might be saved also. But such persons are entirely unac
quainted with the nature of man, being not aware that, in quality,
he is wholly such as his life is, and that his life is auch as his love
is, not only as* to his interiors, which belong to his will and his
understanding, but as to his exteriors also, which belong to his
body ; and that his corporeal frame is only the external form in
which his interiors produce themselves in effect ; the result of
which is, that the whole man is his own love. (See above, n.
363.) They likevnse are not aware, that the body does not live
of itself, but from ite spirit, and that the spirit of a man is actu
ally his affection, and his spiritual body is nothing elae than the
affection of the man in a human form, such as he also appeare in
after death. (See above, nn. 453 — 460.) So long as these trutha
295

622, 623 OF THE WOELD OF spmns, and -,
Are unknown, a man may be induced to believe, that salvation ig
.nothing but an act of the Divine Good-pleasure, which is called
mercy, and grace.
622. But it shall first be declared what the Divine Mercy is.
Divine Mercy is the pure mercy of the Lord, displayed towarda
all the human race for their salvation. It is also continually
present with ^ every man, and never recedes from any one; so
that every one who possibly can be saved, is saved. _ But no one
can possibly be saved, except by divine means ; which are those
revealed by the Lord in the Word. Divine means are what are
called divine trutha. Theae teach how man must live, in order
that he may be saved. The Lord, by them as means, leads man
to heaven ; and, by them as means, implants in him the life of
heaven. This the Lord does for all. But He cannot implant
the life of heaven in any one, unless he abstain from evil ; for
evil is an obstacle in the way. In proportion, therefore, as man
abstains from evil, the Lord leads him, by divine means, out of
pure mercy ; and this He does from his infancy to the end of his
fife in the world, and afterwards to eternity. This is the Divine
Mercy which is meant. From these observations it is evident,
that the Lord's mercy is pure mercy, but not immediate mercy,
, or mercy unconnected with means ; by which is meant, a mercy
that saves all of mere good-pleasure, let them have lived how
they may.
623. The Lord never does any thing contrary to order, because
He is Order Itseff. The Diving Ti-uth proceeding from the Lord
is what constitutes order ; and divine truths are the laws of order,
according to which it is that the Lord leads man. To save man,
then, by immediate mercy, or mercy without means, is contrary
to Divine Order ; and what is contrary to Divine Order, is con
trary to the Divine Being Himself. Divine Order is heaven as
existing with man : this man has perverted in himself by a life
contrary to the laws of order, which are divine truths : he is
brought back into that order by the Lord, out of pure mercy, by
means of the laws of order : and in proportion to the degree of
his restoration, he receives heaven within him ; and he who has
heaven within him, goes to heaven after death. Hence it is
again evident, that the divine mercy of the Lord is pure mercy,
but not immediate mercy .(*) •
(') That the Divine Truth proceeding from the Lord is the source of order, aad thet
the Divine Good is the essential of order, nn. 1728, 2258, 8700, 8988. That hence tiie
Lord is order, nn. 1919, 2011, 5110, 5708, 10,836, 10,619. That divine truths are the
laws of order, nn. 2447, 7995. That tbe universal heaven is arranged by the Lord
eocording to His divine order, nn. 8038, 7211, 9128, 9838, 10,125, 10,161, 10,167. That
hence the form of heaven is a form according to divine order, nu. 4040 — 4043, 6607,
9877. That so far as man lives according to order, thus so far as he is principled in
good according to divine truths, -.e receives heaven iu himself, n. 4889. That men ia
tho being into whom are coUatel all things of divine order, and that from creation he
ia divine order in form, because he is its recipient, nn. 4219, 4220, 4223, 4523, 4524, 5114,
68»8, 6013, 6057, 6605, 6626, 9706, 10,166, 10,472. That man is not born into what i»
296

OF THE STATE OF MAN AFTEE DEATH. 524  526
, 524. If man could be saved by immediate mercy, all would
be saved, including even the inhabitants of hell: nay, there
would not be any such place as hell. For the Lord ia Mercy
Itself, Love Iteelf', and Good Itself : wherefore, to say that Ete
can immediately save all, and does not, is to speak against His
Divine Natiu-e. It is known from the Word, that theLord wills
the salvation of all, and the damnation of no one.
526. Most of those who enter the other life from the Christian
world, carry with them the belief, that they are to be saved by
immediate mercy : for this is the object of their suppUcations.
But when such have been examined, it was discovered, that they
believed, that, to attain heaven, nothing more was necessary
than mere admission, and that all who were once let in, enter
on the full fruition of heavenly joy : being utterly ignorant of
what heaven is, and what heavenly joy. It was therefore told
them, that the Lord refuses heaven to no one, and that they
might be admitted, if they wiaied it, and might also stay there
as long as they pleased. Those who wished it were admitted
accordingly: but as soon as they arrived at the first threshold,
and felt the heat of heaven breathe upon them, — such heat being
the love in which the angels are grounded, and received the
infiux of the light of heaven, which is the Divine Truth, — they
were seized with such anguish of heart, that they experienced
infernal torment rather than heavenly joy; horror-struck by
which, they cast themselvea headlong down. They thus were
convinced, by lively experience, that heaven cannot be bestowed
upon any one of immediate mercy.
526. 1 have sometimes conversed on this subject with angels ;
to whom I observed, that most persons in the world who live in
evil, when talking with others respecting heaven and etemal life,
constantly affirm, that entrance into heaven consists in nothing
but being admitted out of mercy alone : and that those more
especially believe this, who make faith the only medium of sal
vation. For these, from the first principle of their religion, pay
no regard to the life, and to the deeds of the love which compose
the life, nor, consequently, to aAy other means by which the Lord
implants heaven in man, and renders him receptible of heavenly
joy : and as they thus reject every actual medium as requisite
for the purpose, they, as tlie necessary consequence of their first
good and true, but into what is evil and false, thus not into divine order, but into what
IS contrary to order, and that hence it is that he is born into mere ignorance ; and that
on this account it is necessary that be bo born anew, that is, be regenerated, which is
effected by divine truths from the Lord, that he may be brought back into order, nn.
1047, 2307, 2808, 361E, 8812, 8480, 8550, 10,283, 10,284, 10,286, 10,731. That the Lord,
when he forms man anew, that is, regenerates him, arranges all things appertaming to
him according to order, which is, into the form of heaven, nn, 5700, 6690, 9931, 10,303.
That evils anS falsities are contrary to order, and that still those who are principled in
those things are ruled by the Lord, not according to order, but from order, nn. 4889j
7877, 10,778. That it is impossible for a man, who lives in evils, to be saved by mercj
slone, because this is conti-ary to divine order, n. 8700.
jy7

526 OF THE WOELD OF SPIEITS, AND
principle, lay it down as an axiom, that man goes to heaven of
mercy alone, — God the Father, as they believe, being moved to
such mercy by the intercession of the Son. To this the angels
replied, that they knew that such a dogma necessarily foUows
from the assumed principle of salvation by faith alone ; and as
that dogma is the head of the rest, and, it not being true, no light
from heaven can flow into it, that it is the source of the ignorance
in which the church at this day is immersed respecting the
Lord, respecting heaven, respecting the life after death, respect
ing heavenly joy, respecting the essence of love and charity, and,
in general, respecting good, and its conjunction with truth ; and
consequently respecting the life of man, what is its origin, and
what its nature ; although no one posaeases life from thought
alone, but from his will and the deeds thence performed, and
only so far from the thought as the thought partakes of the will ;
and consequently no one possesses life by his faith, except so
far as his faith partakes of lov8. The angels grieve that those
parties should not know that faith alone cannot exist with any
one, because faith, independent of its origin, which is love, is
only superficial knowledge, and, with some, a sort of confident
persuasion, which puts on the semblance of faith (see above, n.
482) ; though this persuaaion is not seated in the man's life, but
is extrinsic to his life, being separated from the man if it does
not cohere with his love. They said, further, that those who
hold such a principle respecting the easential medium of salva
tion with man, cannot do otherwise than believe in immediate
mercy ; since they perceive by natural light, and also by ocular
evidence, that separate faith does not constitute man's life, be
cause they who lead a bad life can think in the same manner,
arid induce on themaelves the same persuasion : which is the
reason that it is believed, that the bad may be saved aa well as
the good, provided they only, at the hour of death, speak with
confidence of the Lord's intercession, and of mercy as procured
by that intercession. The angels declared, that they had never
yet seen any one, who had lived wickedly, received into heaven
by an act of immediate mercy, how much soever, when in the
world, he might have spoken from such trust or confidence ; as
in a more eminent aense ia meant by faith. On being asked
whether Abraham, Isaac, Jacob, and David, with the apostles,
had not been received into heaven of immediate mercy, they
replied. Not one of them ; and they affirmed, that every one of
them had been received according to his life in the world ; and
that they knew where they were ; and that they were not there
held in more esteem than others. They observed, that the
reason why they are mentioned with honor in the Word, is,
because, in the internal sense, by them was meant the Lord ;
by Abraham, Isaac, and Jacob, the Lord as to His Divinity and
His Divine Humanity ; 'jy David, the Lord as to His i)iviue
298

OF THE STATE OF MAN AFTEE DEATH. 526, 527
Royalty; and by the apoatlea, ' the Lord as to divine truths.
They said, further, that they do not at all think about those
persons when the Word is read by man, because their names
do not enter into heaven ; but instead of them, they have a per
ception of the Lord; as just stated; and that, consequently, in
the Word, as it exists in heaven (respecting which, see above, n.
259), those individuals are nowhere mentioned; because that
Word is the internal sense of the Word which exists in the
world.(^ 527. That it is impossible to implant the life of heaven in
those who have led an opposite life in the world, I am able to
testify from much experience. There were aome who imagined
that they should easily receive divine truths after death, on
hearing them from angels, and should believe them, and, in
consequence, should live in a different manner, and thus be
capable of being received in heaven. But the experiment was
tried on great numbers ; only, however, on such as had held
that opinion ; to whom the trial was permitted, in order that
they might be convinced, that there can be no repentance after
death. Some of those on whom the trial was made, understood
the truths they heard, and seemed to receive them ; but no
sooner did they turn towards the life of their love, than they
rejected them, and even spoke against them. Some rejected
them instantly, being unwilling so much as to hear them. Some
were desirous that the life of the love contracted by them in the
world should be taken from them, and the angelic life, or the
life of heaven, infused in ita place. Thia, also, by permission,
was done for them : but when the life of their love was taken
away, they lay aa if dead, no longer possesaing the use of any
of their faculties. From these and other modes of experiment,
the simple good were inatructed, that no one's life can poasibly
be changed after death, and that to transmute an evil Ufe into
a good one, or the life of an infernal into that of an angel, is
utterly impracticable : since every spirit is, from head to foot,
such in quality as his love ia, consequently, such as his Ufe is ;
and to metamorphose this into an opposite one, were to destroy
the spirit altogether. The angels declare, that it were easier to
change a bat into a dove, or an owl into a bird of paradise, than
(') That by Abraham, Isaac, and Jacob, in the internal sense ofthe Word, is meapt
tho Lord, as to the Essential Divinity and the Divine Humanity, nn. 1893, 4615, 6098,
6185, 6276, 6804, 6847. That Abraham is unknown in heaven, nn. 1834, 1876, 3229.
That by David is meant the Lord as to His Divine Royalty, nn. 1888, 9954. That the
twelve apostles represented the Lord as to all things belonging to the church, thus be
longing to faith and love, nn. 2129, 3354, 3488, 3858, 6397. That Peter represented the
Lord as to faith, James as to charitv, and John as to the works of chanty, nn. 3750,

iioned in the Word do not enter heaven, but are turned into things and states ; and
'that neither, in heaven, can the names be uttered, nn. 1876, 6225, 6516, 10,216, 10,282,
¦10 432. That the ang!ls also think abstractedly from persons, nn. 8343, 898o, 9007.

528, 529 OF THE WOELD OF SPIEITS, AND
to change an infernal spirit into an angel of heaven. (That man,
in quality, remains after death, such as his life had been in tha
world, may be seen above in its proper Section, nn. 470 — 484.)
From these facts it may now appear with certainty, that no one
can be received into heaven by an act of immediate mercy.

THAT IT IS NOT SO DIFFICULT TO LIVE THE LIFE WHICH LE.AJ)H
TO HEAVEN, AS IS COMMONLY SUPPOSED.
628. Some imagine, that to live the life which leads to heaven,
which is called a spiritual life, is a difficult matter, because they
have heard that a man must renounce the world, must deprive
himself of what are called the lusts of the body and the nesh,
and must live in a spiritual manner. By this they understand,
that they must reject worldly things, which chiefly consist in
riches and honors ; must be continually intent on pious medita
tions respecting God, salvation, and eternal life; and must
spend their life in prayer, and in the reading of the Word and
books of piety. This is what they conceive to be meant, by
renouncing the world, and living to the spirit and not to the
flesh. But that the truth on the subject is very different, has
been granted me to know by much experience, and from my
conversation with angels ; from which I have leai-ned, that, in
fact, those who renounce the world, and live to the spirit, in
this way, acquire a melancholy sort of life, which is not capable
of receiving the joys of heaven ; and his own life remains with
every one hereafter. I have thus been assured, on the confrary,
that in order to a man's receiving the life of heaven, it is neces
sary for him to live in the world, engage in ite duties and busi
ness ; and that, by living a moral and civil life, he then receives
apiritual life ; and that there is no other way by which the spir
itual life can be formed in man, or his spirit be prepared for
heaven. For to live an internal life and not an external one at
the same time, is like living in a house which has no founda
tion ; which, in process of time, either sinks into the ground,
or cracks and splits to pieces, or totters till it falls.
629. If a rational view and examination be taken of the Ufe
of man, it wUl be found that it is threefold ; that is, that there
is a spiritual life, a moral life, and a civil life, all distinct from
each other. For there are men who live a civil Iffe, but not a
moral and spiritual one : there are others who live a moral life,
and yet not a spiritual one : and there are others who live a
civil life, a moral life, and a spiritual life, all at once. The last
class are those who lead the life of heaven ; but the two others
are thase who only lead the life of the world separate fi-om the
life ot heaven. From these truths it may evidently appear, iv

OF THE STATE OF MAN AFTEE DEATH. 629, 530
the first place, that the spiritual life is not unconnected with
the natural life, or the life of the world, but that there is a con
junction between them like that between the soul and the body,
and that to separate them would be like living in a house with
out a foundation, as just observed. Moral and civil life form
the actual result of the spiritual life ; for to will well belongs
to the spiritual life, and to do well belonga to the moral and civil
life ; and without this, the spiritual life consists in nothing but
thinking and speaking, from which the will withdraws, because
it has no basis to rest on ; and- yet the will is the essential spir
itual constituent of man. •
530. That it is not so' difficult to live the life which leada ta
heaven as is commonly supposed, may be seen from ^.he foUow
ing considerations. Who is there that is not able to lead a
moral and civil life, when every one is initiated into it from his
infancy, and knows how to practise it by his living in the world ?
Every one, also, does actually lead such a life, whether he be a
bad man or a good one :* for who is there that does not wish
to be reputed a sincere and just man? Almost all externally
practise aincerity and justice, so perfectly aa to appear as if they
were sincere and just in their heart, or acted from real sincer
ity and justice. The spiritual man ought to do the same, and
is able to do it as easily as the natural man ; only there will be
thia difference ; that the spiritual man believes in the Divine
Being, and acts sincerely and justly, not merely because civil
and moral laws require it, but out of regard to the divine laws,
because these require it also. A man who, when he acts, thinks
of the divine laws, has communication with the angels of heav
en, and in proportion as he so thinks and acts, he enters into
conjunction with them.; and in thia way hia internal man is
opened, which, viewed in itaelf, is the spiritual man. When a
man ia in thia state, he ia adopted and led by the Lord, although
he is not conscious of it ; and then, in practising the sincerity
and justice which belong to the moral and civil life, he acte
froni a spiritual origin ; and to practise sincerity and justice
from a apiritual origin, ia to do ao from actual sincerity and jus
tice, or to practise them from the heart. The justice and sincer
ity of such a person appear, in their external form, exactly Uke
the same virtues aa practiaed by natural men, and even by those
who are evil and infernal ; but in their internal form they are
totally different. For the evil only act sincerely and justly out
of regard to themselves and the world ; wherefore, were they
not afraid of the law and its penalties, and of the loss of char
acter, honor, gain, or life, they would act with the utmost in-
• It wil 'rs observed, that, throughout this Section, tbe author U not treatuig o^
those who are openly wicked, but of such as, though inwardly wicked, are putwardlv
good : his object being to show, that even the wicked can lead good moral and civi]
Uves, and, consequentTy, that all are able to live spiritual hves also.— iV. OVJi

530, 531 OF THE WOELD OF SPIEITS, AND
sincerity and injustice ; for they have no fear of God, nor of any
divine law, and, consequently, have no internal bond to restrain
them ; wherefore, were it not for the external bonds, just men-"
tioned, they would defraud, rob, and plunder others, to the ut
most of their ability, and would take delight in such practices.
That such is their character inwardly, manifestly appears from
those who are like them in the other life, where every one is
stripped of his externals, and has his internals opened, in which
he afterwards lives to eternity (see above, nn. 499 — 511); for
then, being free from extemal restraints, which, as just stated,
^consist in fear of the law, and of the loss of character, honor,
*gain, or life, th#y behave insanely, aud laugh at sincerity and
justice. But those who have acted sincerely and justly out of
regard to the divine laws, when stripped of their externals and
left in their internals, behave wisely, becauae they are in con
junction with the angels of heaven, by communication from
whom they receive their wisdom. From these facts it may now
first appear evident, that the spiritual man can act as the nat
ural man does, in the affairs of civil and moral life, provided
only, as to his internal man, or as to his will and thought, he
be in conjunction with fhe Divine Being. (See above, nn. 358,
359, 360.)
631. The laws of spiritual life, the laws of civil life, and the
laws of moral life, are alao delivered in the ten commandments
of the Decalogue ; the laws of spiritual life being delivered in
the first three,* the laws of civil life in the next four, and the
laws of moral life in the last three. In external form, the
merely natural man lives according to all these commandments
in the same manner as the spiritual man does : for he worships
the Divine Being in similar manner, he goes to church, he
listens to the sermon, and he settles hia countenance in a devo
tional form : he does not commit murder, he does not commit
adultery, he does not steal, he does not bear false witness, and
he does not defraud his neighbors of their goods. But he only
acts thus out of regard to himself and to the world, or to keep
up appearances. In internal form, the same individual ia the
exact opposite of what he appears in externals. As in his heart
he denies the Divine Being, in his worahip he plays the hypo
crite, and, when he is left to himself and his own thoughts, he
laughs at the holy things of the church, believing that they only
serve to keep the simple multitude under restraint. Such a per
son, in consequence, is completely separated from heaven ; on
* It is to be remembered, that the division of the commandments followed by our
Author, is that adopted in the Roman Catholic and Lutheran Churches ; in which the
first commandment includes the first and second of the Church of England division ;
and tbe last of the Church of England division is divided into two. Thus the first
tHrec, as mentioned above, are what are commonly reckoned, in this country, the first
foiir ; the four next, are what are commonly called the fifth, sixth, seventh, and eighth
¦nd the three last are tl.ose commonly accounted tlio ninth imd tbe tenth. — N.
302

OF THE STA'TE OF MAN AFTEE DEATH. 531, 532
which account, not being a spiritual man, neither is he trulv a
moral man nor a civil man. For although he does not commit
murder, he hates every one who opposes him, and burns with
revenge inspired by such hatred : from which cause, were he
not prevented by civil laws, and by external bonds, which are
fears, he would commit murder ; and as he continually desires
this, it follows that he is continually a murderer. So, although
he does not commit adultery, still, since he believes it to be
allowable, he is a perpetual adulterer ; for he does commit it as
far aa he can, and as often as he can do it with impunity. So,
although he does not steal, stUl, as he lusts after the goods of
others, and does not esteem frauds and wicked artifices to be
contrary to what is lawful, he continually plays the thief in his
mind. His conduct is similar with regard to the precepts of
moral life, which are those that relate to not bearing falae wit
ness, and not coveting the goods of others. Such, in quality,
is every man who denies the Divine Being, and has not any
conscience derived from religion. That all such persons are of
this character, manifestly appears from those like them in the
other life, when, their externals being removed, they are let
into their internals ; for then, being separated from heaven, they
act in unity with hell ; on which account, they are connected in
Bociety with its inhabitants. Not so those who in heart have
acknowledged the Divine .Being, and who, in the actions of their
life, have had respect to the divine laws, and have acted ac
cording to the three first commandments of the Decalogue aa
well as the others. When these are let into their internals, on
their externals being taken away, they are wiser than they wero
in the world. With them, to come into their internals, is like
passing out of shade into light, out of ignorance into wisdom,
and out of a sorrowful life into a happy one ; becauae they aro
in the Divine Sphere proceeding from the Lord, and, conse
quently, in heaven. These particulars are stated, in order that
it may be known what a difierence there is between these two
clasaes of persons, though they have led similar lives in the
world. 532. Every one may know, that the thoughte flow and take a
tendency according to the intentions, or towards that to which
the man directe them : for the thought is man's internal sight
which is like the external sight, in being turned and fixed on
the object to which it ia bent and directed. If, therefore, the
intemal sight, or the thought, is turned towards the world, and
is fixed upon it, it foUows that the thought becomes worldly : if
it is turned to self, and to self-honor, that it becomes corporeal ;
but if towards heaven, that it becomes heavenly : whence it fol
lows, also, that if it is tumed towards heaven, it is elevated ; if
towards seff, that it is withdrawn from heaven, and immersed,
ia the corporeal nature ; and if iowards the world, that it is also
^ 303

532 OF THE WOELD OF SPIEITS, AND
deflected fi-om heaven, and is spent upon the objects that are
before the eyes. Man's love is what produces fhe intention, and
determines his intemal aight, or his thought, towards ite objecte;
consequently, the love of self detemiines the thought towards
self and selfish objects ; the love of the world towards worldly
objecte ; and the love of heaven towards heavenly ones. From
these traths may be known, when a man's love is known, in
what sort of state are the interiors that belong to his mind ; or
that the interiors of a man who loves heaven, are elevated to
wards heaven, and are open above ; and that the interiors of a
man who loves the world and himself, are closed above and
open exteriorly. From which it may be concluded, that if the
superior parts or facidties belonging to the mind are closed above,
the man can no longer see the objects belonging to heaven and
the church, and that then these, to him, are enveloped in dark
ness ; and objects that are in darkness ai-e either denied or are
not understood. It is owing to this, that those who supremely
love themselves and the worid, having the superior parts or fac
ulties of thefr mind closed, in heart deny divine truths, and if
they at aU speak about them from the memory, they stUl do not
understand them ; for- they regard them in the same way as they
regard things worldly aud corporeal. Such being their state,
nothing occupies their minds but what enters through the senses
of the body, and in nothing else do they take delight. Among
the things which thus enter are many that are filthy, obscene,
profane, and direfuUy wicked ; nor can their external mind be
withdrawn from such things, because no influx can take place
into their intemal mind from heaven, sinee this, as just obaerved,
is closed above. The intention of man, which is what deter-
¦ mines the direction of hia internal sight, or thought, is hia will ;
for what a man wills, he also intends, and what he intends,
engages his thoughts : if, therefore, his intention is directed
towards heaven, thither, also, is his thought determined, and
with it his whole mind, which, in consequence, is in heaven ;
whence, he afterwards views the objects of the world as below
him, as a person does who looks from the roof of a house.
Owing to this, a man with whom the interiors which belong to
his mind are open, is able to see the evils and falsities which
adhere to him, because these are seated in a region below that
of his spiritual mind ; but, on the contrary, a man whose inte
riors are not open, cannot see his own evils and falsities, be
cause he is immersed in them, and is not elevated above them.
From theae facts may be concluded, from what origin a man
possesses wisdom, and from what origin he is possessed by
insanity ; and also, what sort of a being he will prove after
death, when he finds himself left at liberty both to will and
think, and to act and speak, according to his interiors. These
facts are stated, also, that it may be known, how dificrent a sort
304

OF THE STATE 01 MAN AFT'EE DEATH. 633, 634 -
of person one man may be interiorly from another, how like
him soever he may exteriorly appear.
533. That it is not so difficult to live the life which leads to
heaven as is commonly supposed, is now evident from the fact,
that all that is necessary for a man to do, when any thing is
suggested to him which he knows to be insincere and unjust
and his mind is inclined towards it, is, to think that it must
not be done, becauae it ia contrary to the divine commandmenta.
If a man accustoms himself to tnink in this manner, and acquires,
by practice, a aort of habit of it, he is, by little and little, brought
into conjunction with heaven. Now in proportion as a man is
brought into conjunction with heaven, the auperior parts or
faculties belonging to his mind are opened : in proportion as
these are opened, he seea what insincerity and injustice are :
and in proportion as he sees them, they are capable of being
removed from him ; for it is impossible for any evil to be re
moved till after it is seen. This is a state into which man has
the ability of entering from freedom : for who cannot think,
from freedom, in the manner just mentioned? But when he
has entered into it, the Lord works in him for the production of
every thing that is good, and causes him not only to see evils,
but also to reject them from his will, and finally to hold them
in aversion. This is meant by the Lord's words, "My yoke ia
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
that of resisting evils, increases, in proportion as man commits
evils from actual will ; for so far as he does this, he accustoms
himself to them, till at length he does not see them, and at last
he comes to love them ; when, infiuenced by the delight inspired
by love, he makes excusea for them, confirms them by fallacies
of all kinds, and calls them allowable and good. But this is
what takes place with those who, on first arriving at adult age,
rush into evils as if regardless of all restraint, and at the same
time reject divine things from their heart.
534. A representation was once made to me of the way which
leads to heaven, and of that which leads to hell. A broad way
waa seen, tending towards the left, or towards the north ; and
there appeared many spirits who were passing along it. At a
distance was perceived a stone of considerable magnitude, at
which the broad way terminated. Beyond that stone, two ways
went off, one towards the left, and the other, in the opposite
direction, towards the right. The way which went towards the
left was narrow or' straight, leading through the west to the
south, and so into the Ught of heaven ; but that which turned
off to the right was broad and spacious, leading obliquely down
wards towarda hell. AU the spirits were seen, at first, going in
the same way, till they came to the great stone where the two
ways parted off; but when they arrived there, they were sepa-
00 ' 305

534 OF THE WOELD OF SPmnS, AND
rateil. The good turned off to the left, and entered the straight
wav which led to heaven. But the evil did not see the stone
which (stood where the ways parted off, but fell over it, and
were hurt ; and when they got up, they ran along the broad
way on the right, which tended towards hell. It was afterwards
explained to me what all these particulars signified. By the
first way, which was broad, and in which both good and bad
walked along together, conversing with one another like friends,
because no difference was apparent between them to the sight,
were represented those who, in externals, live sincerely aud
justly alike, and who are not to be known, by their appearance,
from each other. But the stone which parted the two ways, or
the stone at the corner, against which the evil fell, and from
which they afterwards ran along the way leading to hell, was
represented the Divine Truth, which is denied by those who
look towards hell ; and in the supreme sense, by the same stone
was signified the Lord's Divine Humanity. But those who
acknowledged the Divine Truth, and the Lord'a Divinity at the
same time, were conducted along the way which led to heaven.
From these representations it was further evinced to me, that
both the bad and the good lead the same life in extemals, or
walk in the same way, and the one class as easily as the other ;
but, nevertheless, that those who acknowledge the Divine Being
from their heart, and especiaUy those within the church who
acknowledge the Lord's Divinity, are conducted to heaven;
whereas those who do not, are conducted to hell. The thoughts
of man that proceed from his intention or will, are represented,
in the other life, by waya. In appearance, alao, ways are there
seen, in complete accordance with such thoughts from intention;
and every one, likewise, walks in them according to his thoughts
which proceed from intention. In consequence of this, spirite
may be known, as to what their quality is, and their thoughte,
by the ways in which they walk. From these facts, also, it was
made evident, what ia meant by these words of the Lord:
"Enter ye in at the strait gate : for wide is the gate, and
hroad is the way, that leadeth unto destruction ; a/nd many there
are who go in thereat: because strait is the gate, and narrow
is the way, that leadeth unto life ; and few there are who flnd
it." — (Matt. vii. 13, 14.) It is declared that the way which
leads to life is narrow, not because to walk in it is difficult, but
because there are few that find it ; aa is mentioned. From that
stone seen at the corner, where the wide and common way ter
minated, and from which two other ways were aeen tending to
oppoaite quartera, waa shown what is signified by these worda
of the Lord : " What is this then tliat is written. The stooie which
the builders rejected, the same is become the head of the corner ?
Whosoever shall fall ¦vpon that stone, shall he broken." — (Luke
XX. 17, 18.) The stone signifies the Divine Truth ; and tho
.306

OF THE STATE OF MAN AFTEE DEATH. 534, 535
stone (or rock) of Israel, the Lord as to His Divine Humanity ;
the builders, are the members of the church : the head of the
comer, is the place where the two waya part off: to fall and be
broken, ia to deny and periah.(')
536. It has been granted to me to converse with some in the
other life, who had retired from the business of the world, in
order to devote themaelves to a pious and holy life ; and with
some who had afflicted themselves in various ways, because they
imagined, that this was the way to renounce the world, aud to
subdue the lusts of the flesh. But the greater portion of such
pei-sona, having by these practices contracted a melancholy sort
of life, and removed themselves from the life of charity, which
can only be acquired by living in the world, cannot be connected
in society with the angels, because the life of the angels ia a
cheerful one, in consequence of the beatitude which they in
wardly experience, and consista in doing good deeds, which are
the worka of charity. Besides, those who have adopted a life
of retirement from worldly business, are inflamed with the no
tion of their merits, and are continually urgent to be admitted
into heaven, because they think of heavenly joy aa the reward
due to their merit; being utterly ignorant of what heavenly joy
is. When, in consequence, they are admitted among the angels,
and into a perception of their joy, which is unconnected with
any notion of merit, and consista in the practice and open per
formance of duties and kind offices, and in the beatitude arising
from the good which they do by such means, they are filled
with astonishment, like persons who witness things quite con
trary to what they expected : and being not capable of receiving
that joy, they depart, and are connected in society with those
who are like themselves, in consequence of having led a similar
Ufe in the world. But as to those who had lived in external
sanctity, being continually in places of worship and putting up
prayers there, and who had practised self-mortification, thinking
all the while of themselves, as being, on these accounts, more
worthy than others of being esteemed and honored, and of being,
at last, reputed after death as saints ; these, in the other life, are
not in heaven, becauae they had done all these things solely
with a view to themselves. Some of them, having defiled divine
truths with the love of self, in which they had immersed them,
are so insane, as to think themselves gods ; on which account,
they have their lot, among those whoae character is like their
own, in hell. Some of them are full of cunning and deceit, and
have their lot in the hells of the deceitful : these are persons
who had assumed such appearances in external form, as, by art
ful and cunning means, to induce the common people to believe
(') That stone, or a stone, signifles truth, nn. 114, 643, 1298, 3720, 6426, 8609, 10,376.
That therefore the law was inscribed on tables of stone^. 10,376. That the stone ol
Israel denotes the Lord as to divine truth and as to His Divme HumaLity, n. 6426.
307

^35 OF THE WOELD OF SPIEITS, ETC.
that a divine sanctity reaided in them. Many of the Roman
Catholic saints are of this description. With some of these it
has been granted me to converse : when their life was mani
festly described to me, such as it had been in the world, and
such as it became afterwards.
These statements have been made, that it may be knftwn, that
the life which leads to heaven ia not a life of retirement from
the world, but pasaed in the world ; and that a life of piety in
dependent of the life of charity, which can only be acquired in
the world, does not lead to heaven ; but that the life which
leads to heaven is the life of charity, which consists in acting
sincerely and justly in every occupation, in every business, and
in all our dealings, from an interior and thus heavenly origin ;
and that such an origin is inherent in such a life, when a man
acts sincerely and justly because the divine laws require him to
do so. Such a life is not difficult ; whereas the life of piety
independent of the life of charity, is difficult : and yet this life
leads away from heaven, aa much as it is commonly supposed
to lead to it.(°)
(°) That a Ufe of piety -without a life of charity is of no avail, but -with the latter is of
advantage in every respect, nn. 8252, 8258. That charity towards one's neighbor con
sists in doing what is good, just, and right, in aU our dealings, and in e-very employ
ment, nn. 8120, 8121, 8122. That charity towards the neighbor extends itself to all the
things, even to the most particular, which a man thinks, wiUs, and acts, n. 8124. That
a Ufe of charity is a life according to the Lord's precepts, n. 3249. That to live accord
ing to the Lord's precepts is to love the Lord, im. 10,148, 10,163, 10,310, 10,578, 10,648.
That genuine charity is not meritorious, because it proceeds from interior affection, aud
from the delight thence resulting, nn. (2840,) 2371, (2400,) 3887, 6388—6393. That man
after death remains of such a quality, as was his Ufe of charity in the world, n. 8258.
That heavenljj blessedness flows from the Lord into the Ufe of charity, n. 2868. That
no one is admitted into heaven by thinking only, but by -wilUng and doing good at the
same time, nn. 2401, 3459. That unless the doing cf good is conjoined -with -wiUine
good and with thinking good, there is no salvation, nor any conjunction ofthe internM
man with the external, n. 3987.
308

OF HELL.

THAT THE LORD GOVERNS THE HELLS.
536. When treating above respecting heaven, it has every
where been shown that the Lord is tbe God of Heaven (see,
specifically, nn. 2 — 6) ; and thus that the whole government of
the heavens is that of the Lord. Now as the relation which
heaven bears to hell, and that which hell bears to heaven, is
such as exists between two opposites, which mutually act against
each other, and the result of whose action and reaction is a state
of equilibrium, in which all things may subaiat : therefore, in
order that all and every thing should be maintained in equi
librium, it is necessary that He who governs the one should also
govern the other. For unless the same Ruler were to restrain
the assaults made by the hells, and to keep down the insanities
which rage in them, the equilibrium would be destroyed, and
with it the whole universe.
637. But some preliminary observations on equilibrium shaU
here be offered. It is well known, that when two things mutu
aUy act against each other, and when the reaction and resist
ance of the one are equal to the action and impulse of the other,
no surplus force remains to either, there being the same power
on both sides ; and that, in this situation, each riiay be guided
by a third agent at pleasure : for when the force of the two is
neutralized by their equal opposition, the force of the third does
every thing, and acts with as much facility as if there were no
opposition at all. There is such an equilibrium between hell
and heaven : but it is not an equilibrium like that between two
persons engaged in personal conflict, the strength of each of
whom is equivalent to that of the other : but it is a spiritual
equilibrium, which is that of falsity pressing against truth, and
bf c'Hl against good : for falsity grounded' in evil continually
exhales from hell, and truth grounded in good continually ex
hales from heaven. It is this spiritual equUibrium that causes
man to enjoy freedom in thinking and wiUing. For whatever
a man thinks and wills has reference either to evil and the fal-
sitv proceeding from it, or to good and the truth which comes
from that source : consequently, when he is placed in that
fiuilibrium, he enjoys the liberty of either admitting and re-
fsv ving evU and ite falsity from heU, or good and ite truth from

538 — 540 HELL.
heaven. Every man ia maintained in this equilibrium by the
Lord, because he governs both— heaven as well as hell. But
why man, by means of such an equilibrium, is maintained iu
thia liberty, and why evil and falsity are not taken away frorh
him, and good and truth infused into him, by Divine Power,
will be explained in its proper Section below.
538. It has often been granted me to perceive the sphere of
falsity originating in evil exhaling from hell. It waa like an in-
cesaant effort to destroy every thing good and true, combined
with anger, and a sort of raving madness, at not being able to
effect it : there was, especially, an eft'ort to destroy the Divine
Sphere proceeding from the Lord, because every thing good and
true comes from Him. But there was perceived, as proceeding
from heaven, a sphere of truth originating in good, by which
the mad fury of the effort ascending from hell was held in
check. The result is equilibrium. This sphere^ from heaven
was perceived to be from the Lord alone, though it appeared to
come from the angels in heaven. The reason that it was per
ceived to come from the Lord alone, and not from the angels,
is, because every angel in heaven acknowledges that there is
nothing of good and truth originating in himself, but that it is
all from the Lord.
539. All power, in the spiritual world, belongs to truth, origi
nating in good, and none whatever is possessed by falsity origi
nating in evil. The reason that all power reaides in truth
originating in good, ia, because the actual Divine Sphere in
heaven is Divine Good and Divine Truth ; and all power be
longs to the Divine Being. The reason that no power whatever
is possessed by falsity originating in evil, is, because all power
resides in truth originating in good ; and in falsity originating
in evil there exists nothing of truth originating in good. The
result ia, that all power ia in heaven, and none at all in hell.
For every one in heaven is grounded in truths originatirig in
good, and every one in hell is immersed in falaities originating
in evil : since no one is admitted into heaven, until he is ground
ed in truths originating in good, nor is any one cast down into
hell until he is immersed in falaities originating in evil. (That
such is the fact, may be aeen in the Sections that treat of the first,
second, and third states of man after death, nn. 491 — 620. And
that all power resides in truth derived from good, may be seen
in the Section on the Power of the Angels of Heaven, nn. 228
—233.) 540. Such, then, is the equilibrium between heaven and hell.
The inhabitants of tbe world of spirite exist in that equilibrium,
because the world of spirits is intermediate between heaven and
hell. From the same cauae, all men in the natural world are
maintained in the same equilibrium ; for men in the natural
world are governed of the Lord through the medium of spfrits
310

HELL. 541—543
tn the world of spirits ; a subject that will be treated of in its
proper Section below. Such an equilibrium could not be main
tained, did not the Lord govern both, — heaven as well as hell,
and regulate the effort on each side : otherwise, falsities origin
ating in evil would attain the preponderance, and would influ
ence the simple good who dwell in the ultimate circumferences
of heaven, who might be more easily perverted than the angels
themselves : on the accomplishment of which, the equilibrium
would perish, and together with it, the freedom enjoyed by men.
641. Hell, like heaven, is divided into societies, and, in fact,
into aa many aa there are in heaven : for every society in heaven
has a society opposite to it in hell ; which is provided for the
preservation of the equilibrium. But the societies in hell are
distinctly arranged according to the various kinds of evil wfth
the falsities thence originating ; because the societies in heaven
are distinctly arranged according to the various kinds of good
and the truths which are thence derived. That every kind ot
good has an evil opposite to it, and every kind of truth its op
poaite falsity, may be known from the circumstance, that neither
would be any thing without relation to its opposite ; and that;
from ita oppoaite is known what it is in kind, and what in de
gree ; and that this is the cauae of all percej)tion and sensation.
On this account, it is continually provided by the Lord, that
every society of heaven should have its oppoaite in some society
of hell, and that there should be an equilibrium between them.
642. Since hell is divided into as many societies as heaven is,
it follows, that there are as many distinct hells as there are so
cieties of heaven : for as every aociety of heaven is a heaven on
a smaller scale (see above, nn. 51 — 58), so, on a smaUer scale,
every society of hell is a hell. Since, therefore, there are, in
general, three heavena, it follows, that there are, in general,.
three hells : a lowest hell, which is opposite to the inmost or
third heaven ; a middle hell, which is opposite to the middle or
second heaven ; and an upper one, which is opposite to the ul
timate or first heaven.
643. In what manner the hells are governed by the Lord,
shaU also be briefly explained. In general, the hells are gov
erned by the general afflux of Divine Good and Divine Truth
proceeding from the heavena, by which the common or general
effort flowing from the hells ia reatrained and held in check ;
and alao by the special afflux proceeding from every heaven
and from every society of heaven. In particular, the heUs are
governed by angels, to whom is assigned the offlce of inspecting
the hells, and keeping down the insanities and disturbances
which prevail in them. Sometimes, also, angels are sent thith
er, and regulate them when actually present. But, in general,
all the inhabitants of hell are governed by their fears. Some
are governed by fears that had been implanted in them whUe

544, 54S HELL.
they lived in the world, and which still retain an influence ; but
as these are not sufficient, and also gradually lose their force,
they are governed by fears of punishment : and it is chiefly by
these that they are deterred from committing evUs. The pun
ishments which they undergo are of many sorts, slighter or more
frievous according to the nature of the evils to be restrained.
or the most part, the more malignant spirite, who excel the
Others in cunning and artifice, and are able to keep them in
obedience and slavery by punishments and the terrors thus in
spired, are set over the rest : but these governors themselves
dare not go beyond the bounds prescribed to them. It is ne
ceasary to be known, that the only means of restraining the
violence and furious madness of the inhabitants of hell, is by
the fear of punishment : there is no other whatever.
644. It has hitherto been supposed in the world, that there is
a certain individual devil who rules over the hells ; and that he
¦ivas created an angel of light, but afterwards became a rebel,
arid was cast, with his crew, into hell. The reason that such a
belief has prevailed is, because mention occurs in the Word of
the devil and Satan, and also of Lucifer, and the Word has beeri
understood, in those passages, according to the literal sense :
whereas the truth is, that by the devil and Satan is there signi
fied hell ; by the devil being meant that hell which is at the
back, and which is inhabited by the worst sort of spirits, who
are called evil genii ; and by Satan, the hell which is in front,
the inhabitants of which are not so malignant, and who are call
ed evil apirits : whilst by Lucifer are signified such as belong to
Babel or Babylon, who are thoae who pretend to extend their
authority over heaven itself That there is not any individual
devil to whom the hells are subject, is also evident from the cir
cumstance, that all the inhabitante of the hells, like all the in
habitants of the heavens, are derived from the human race (see
above, nn. 311 — 317) ; and that those who have gone thither,
fi'om the beginning of creation till the present time, are myriads
of myriads in number, every one of whom is such a devil in
quality, as he had made himself, while he lived in the world, by
confirming himself against the Divine Being. (Respecting these
Bribjects, see above, nn. 311, 312.)

THAT NO ONE IS CAST INTO HELL BY THE LORD ; BUT THAT THE
SPIRIT DOES IT HIMSELF.
546. The opinion has prevailed with some, that God turns
away his face from man, rejects him, and casts him into hell;
and. that he is full of anger against him on account of the evil
ofwhich he is guUty : and some go still further, atiirming that

HELL. 515, 546
God punishes man, and brings evU upon him. Those who hold
this opinion confirm themselves in it by the Uteral sense of the
Word, in which such statemente occur ; not being aware, that
the spiritual sense of the Word, which explains the literal sense,
is very different, and that, consequently, the genuine doctrine
of the church, which is derived from the spiritual sense of the
Word, inculcates different sentiments : for this teaches, that
God never turna away his face from man, never rejects him,
never casts any one into hell, and never is angry.(*) Thia, also,
every one whose mind is in a atate of Ulumination, perceives,
when he reads the Word, from this consideration alone, that
God is Good Itself, Love Itaelf, and Mercy Itself; and that
Good Itself cannot poaaibly do evil to any one ; nor can Love
Itself and Mercy Itself possibly cast man away from them, be
cause this would be contrary to the very essence of mercy and
love, and, of consequence, contrary to the Divine Nature Iteelf.
Those, therefore, who think from an enlightened mind, clearly
perceive, when they read the Word, that God never turns Him
self away from man, and, as He never turns Himself away from
man, that He deals with him from a principle of goodness, of
love, and of mercy ; or, in other words, that He desires his good,
that He loves him, and that He has mercy upon him. Conse
quently, they see also, that when such statements aa are above
alluded to, occur, they conceal within them a spiritual sense,
according to which those expreasiona are to be explained, which,
in the literal aense, are employed in accommodation to man's
capacity, and which speak according to his first and general
ideas. 546. Those who enjoy illumination, see, farther, that good
and evil are two opposites, which are as contrary as heaven and
hell, and that all good comes from heaven, and all evil from
hell ; and aa the Divine Sphere proceeding from the Lord con
stitutes heaven (see above, iiu. 7 — 12), that, from the Lord,
nothing but good fiows into man, and, from heU, nothing bul
evil ; and, consequently, that the Lord ia continually withdraw
ing man from evil, and leading him to good ; but that hell is
continually leading him into evil. Unless man stood between
both, he would not possess any thought, nor any wUl, still leas
any liberty, nor any choice ; for man enjoys all these in conse
quence of the equilibrium between good and evU : if, therefore.
Hie Lord were to turn Himself away from him, and leave him
to evil alone, he would no longer be a man. From these truths
(>) That anger and -nrath, in the Word, are attributed to the Lord, but they apper
tain to man, and that it is so expressed, -reoause it so appears to man when he is pun
ished and condemned, nn. 5798, 6997, 8284, 8483, 8875, 9806, 10,431. That evil also is
Btti-ibuted to the Lord., when yet from the Lord nothing but good can come, uu. 244.,
6073, 6992, 6997, 7533, 7682, 7877, 7926, 8227, 8228, 8632, 9306. Why it is so expressed
in the Word, nn. 6073, 6992, 6997, 7643, 7632, 7679, 7710, 7926, 3282, 9009, 9128. Th«
the Lord is pure mercy and clemency, nn. 6997, 8875. OJ.O

547, 548 HELL.
it is evident, that the Lord enters by influx, witl good, into
every mari, into the bad man as well as into the good ; but with
this difference ; that, with the bad man. His operation consiste
in continually withdrawing him from evil ; and with the good
man, in continually leading him to good ; and that the cause
of this difference lies with the man himself, because he is the
recipient. 547. From these observations it may appear with certainty,
that it is by influence from hell that man does evil, and by in
fluence from the Lord that he does good. But as man believes,
that wuatfcver he doea, he does from himself, the consequence
is, that the evil which he does adheres to him as his own. It
hence follows, that the cause of hia own evil Ilea with man, and
not at all with the Lord. Evil aa existing with man, ia hell, as
existing with him : for whether you say evil or hell, it amounts
to the same thing. Now since the cause of his own evil Ues
with man himself, it follows, that it is he who casts himself into
hell, and not the Lord ; and so far is the Lord from leading
man into hell, that He delivers from hell, so far as the mau does
not will and love to abide in his own evil. But the whole of
man's will and love remains with him after death (see above,
nn. 470 — 484): whoever wills and lovea evil in the woild, wills
and loves the same evil in the other life ; and he then no longer
suffers himself to be withdrawn from it. It hence resulte, that
the man who ia immeraed in evil, is connected by invisible
bonds with hell : he also is actually there as to his spirit : and,
after death, he desires nothing more earnestly than to be where
his evil ia. It follows that the man, after death, caats himself
into hell ; and that this is not done by the Lord.
548. In what manner thia takes place, shall also be stated.
When a man entera the other life, he is flrst taken under the
care of angels, who render him all kind offices, converse with
him respecting the Lord, respecting heaven, and respecting the
angelic life, and instruct him in subjects relating to truth and
to good. If', however, the man, who is now a spirit, is one of
those, who, while in the world, were acquainted, indeed, with
such matters, but in heart denied or despised them, he desires,
after some conversation, to be rid of their company, and actually
seeks how to depart ; on perceiving which, the angels leave him. '
After joining several other companies, he is at last associated
with those who are immersed in the same evil as himself. (See
above, nn. 445 — 462.) When this is effected, he averts himself
from the Lord, and turns his face towards the hell with which
he had been connected while in the world ; being the hell which
is the abode of those who are immersed in a similar love of evih
From theae facts it is evident, that the Lord draws every spirit
towards Himself by means of His angels, and also by an influx
from heaven ; but that the spirits who are gromided in evil
314

HELL. 549, 550
strenuously resist, and, in a manner, tear themselves away from
the Lord: for they are drawn along by their own evil, and
consequently by heU, as with a rope ; and as they are thus
drawn along, and, from the love of evU, are wilUng to foUow, it
is evident that they freely cast themselves into hell. That such
ia the fact, cannot be believed in the world, in consequence of
the idea of hell commonly entertained ; nor in the other life, to
the eyes of those who are not in hell, does the actual process
appear otherwise than in agreement with the common idea.
But it does not so appear to those who undergo it : for thoy
enter hell of their own accord, and those who enter it from an
ardent love of evil, appear as if they were thrown in a perpen
dicular direction, with their head downwards and their feet
upwards. It is owing to this appearance, that it seems as if they
were cast down into hell by the Divine Power : on which sub
ject more will be stated below. (See n. 574.) From these state
ments it may now be seen, that the Lord doea not caat any one
into hell, but that every one who goea there doea it himself ;
and that he not only does so while he lives in the world, but
after death likewise, when he becomes a spirit among other
spirits. 549. The reason that the Lord cannot, from His Divine
Essence, which is Good, Love, and Mercy, deal in the same
manner with every man, is, because evils, and the falsities
grounded in them, stand as obstacles in the way, and not only
dull His divine influx, but reject it entirely. Evils and their
falsities are like black clouds, which place themselves between
a man's eye and the sun, and take away the sunshine and the
serenity of the day. The sun, however, still continues in the
perpetual effort to dissipate the obstructing clouds : for he re
mains behind them, and operates upon them for their disper
sion ; and, till this can be effected, he transmits a degree of
shady Ught to the eye of man by various indirect passages. A
similar state of things exists in the spiritual world : but there,
the sun is the Lord, and his Divine Love (see above, nn. 116 -
140) ; the Ught is the Divino Truth (see above, nn. 126—140) ,
black clouds, are falsities originating in evU ; and the eye is the
understanding. In proportion as any one there is immersed in
falsities originating in evil, he is encompassed by such a cloud,
the blackness and density of which are according to the degree
of his evil. From this comparison may be seen, that the Lord
is perpetually present with every one, but that He ia received in
different ways.
560. Evil spirits in the world of spirits are severely punished,
in order that they may be deterred by such punishments from
the commission of crimes. It also appears as if their sufi'erings
were inflicted by the Lord : but still, not the least of the ptfn-
ishments which they undergo comes from theLord, but all of it
315

550, 551 HELL.
from evil itself. For evil is so combined with ite punishment,
that to separate them is impossible. The infernal crew desire
and love nothing better than to do injury, especially to inflict
punishment and torture on others : and they also do injury to,
and inflict punishment on, every one, who is not protected by
¦^he Lord. When therefore evil is done by any one from an
evil heart, since evil casta away from itself all protection from
the Lord, infernal spirits fall upon the person who is guUty of
it, and punish him. This may in some measure be illustrated
by crimes and their punishments in the world, where, also, they
are combined together. The laws prescribe for every ei-ime its
punishment; in consequence of which, whoever commits tha
crime, also incurs the penalty. The only difference is, that, in
the world, the crime may be concealed ; whereas this is impos
sible in the other Ufe. From these truths it may appear with
certainty, that the Lord brings evil on no one, and that the case,
in this respect, is the same as occurs in the world : for there,
the cause of the punishment of a criminal neither lies in the
king, nor in the judge, nor in the law ; since neither of these
Was the cause of the crime committed by the malefactor.

THAT ALL THE INHABITANTS OF THE HELLS ARE IMMERSED IN
EVILS, AND IN FALSITIES THENCE PROCEEDING, ORIGmATING
IN SELF-LOVE AND THE LOVE OF THE WORLD.
551. All the inhabitants of the hella are immersed in evUa
and in falaities derived from them ; and there is no one there
who is grounded in evils, and at the same time in truths. Most
bad characters in the world are acquainted with spiritual truths,
which are those belonging to the church, having learned them
in childhood, and, at a later period, from sermons and from
reading the Word, and having afterwards spoken of them from
such acquired knowledge. Some, also, have led others to believe
that they were Christians in heart, because they knew how to
speak from trutha with pretended affection, and to deal sincerely
as if under the influence of spiritual fidelity : but such of these
as interiorly thought in opposition to the truths from which they
spoke, and only abstained from the practice of the evUs that
were agreeable to their thoughts out of regard to the laws of
their country, and to their own reputation, honor, and gain, are
all, in heart, evil, and are only grounded in truths and goods as
to their body, not as to their spirit. In the other life, there
fore, when the externals of such persons are stripped off, and
the internals belonging to their spirits are revealed, they are
immersed altogether in evUs and falsities, and do not retain any
of the truths and goods which they had professed and appeared
316

HELL. 551j 552
to practise ; and it is made manifest, that those trutha and
f foods only resided in their memory, being entertained there
ike any common matters with which they were acquainted, and
that, when they were in conversation, thev thence drew them
forth, and put on the semblance of good afections, as if under
the influence of spiritual love and faith. When such persons
are let iuto their internals, and consequently into their evils,
they can no longer utter truths, but only falsities : because they
speak from evils, and to utter truths from evils is a thing impos
sible, since the spirit is then nothing but his own evil, and what
proceeds from evU is falsity. Every evil apirit is reduced to
this state, before he is cast into hell. (See above, nn. 499 — 512.)
This is called being divested of truths and goods ;(') and the
divesting_ proceaa consists in nothing but in the party's being
let into his internals, thus into theproprium of his spirit or into
his spirit itself (Respecting these, also, see above, n. 425.)
562. When a man after death is brought to this state, he is
no longer a spirit resembling in his state a man,* as he is in his
first state, treated of above (nn. 491 — 498), but is truly a spirit :
for one who is truly a spirit has a face and personal form corre
sponding to hia internala, which belong to his mind, and, conse
quently, has an external form, that is the type or effigy of his
internals. Such is the state of a spirit, after he has completed
the flrst and second states, treated of above. Consequently, it
is then known, aa aoon aa he ia seen, what sort of a spirit he is,
not only by his countenance, but by his person; and also by
his speech, and by his gestures. As, likewise, he is now in his.
intrinsic identity, he cannot abide anywhere, but where those
like himself dwell. For, in the spiritual world, there is a com
plete communication of affections and of the thoughts thence
originating ; on which account a spirit is conducted, as if of
himself, because from his own affection and its delight, to those
who are like him ; indeed, he also turns himself in that direc
tion, becauae he then inhalea his own life, or draws his breath
freely ; which he cannot do when he tums another way. It ia
to be remembered, that communication with others takes place
in the spiritual world according to the direction in which a
spirit tums his face, and that he perpetuaUy has those before
his face who are grounded in the same love as himself; a cir-
(') That the evU, before they are cast down intoheU, are devastated as to truths and
goods, and that wben these are taken away from them, they are carried of themselves
into heU, nn. 6u77, 7089, 7795, 8210, 8232, 9330. That the Lord does not devastate
them, but that they devastate themselves, nn. 7643, 7926. That every evil has in it a
principle of falsity, wherefore those who are immersed in evil, are also immersed in
falsity, although some of them do not know it, nn. 7577, 8094. That those who are 'm
evil, cannot but think what is false, when they think from themselves, n. 7437. That
aU who are in the hells speak falsities from evU, nn. 1695, 7351, 7352, 7857, 7392, 7689.
* The term here used in the original is hoTno-spiHtua,— ' a man-spirit," as mentioned
in the note above, p. 228 : but as it cannot here be liranslated, as in every other instance,
" man, now a spirit," it is rendered as above, which seems exactly to express the authoi-*
aoesning. — N. „^ .,
317

fl52, 563 HELL.
cumstance which continues, let him turn his body about as he
may. (See above, n. 161.) It ia owing to this, that all infernal
Bpirite turn themselves back from the Lord towards those masses
of thick darkness and of darkness, which, in the spiritual world.
occupy the places of the sun and the moon of the natural world ;
whereas all the angela of heaven turn themselves towards the
Lord, as the sun and as the moon of heaven. (See above, nn.
123, 143, 144, 151.) From these facts it may now appear with
certainty, that all the inhabitants of the hells are immersed in
evils and in the falsities thence proceeding : and also, that they
are tumed in the direction of their' own loves.
563. All the spirita in the hells, viewed in any degree of the
light of heaven, appear in the form belonging to their own evil:
for every one is then the effigy of his own evU, because, in every
one, the interiors and the exteriors act in unity, the interiors
visibly exhibiting themselves in the exteriors, which consist oJ
the face, the body, the speech, and the gestures. They thua, aa
to their quality, are recognized at sight. In general, there are
forms expressive of contempt of others, and of menace against
those who do not pay them respect : there are forms expressive of
hatred of various kinds : there are forms expressive of revenge,
also of various kinds. Through those forms their ferocious and
cruel passions shine forth from their interiors. ' When, however,
others praise them, treat them with respect, and worship them,
their face draws in its savage expression, and shows an appear
ance of gladness arising from the delight thua imparted. AU
those forms, as they actually appear, cannot be described in a
few words, for no one of them is the same as another : only,
among those spirits who are characterized by a similar evil, and
who reside, in consequence, in the same infernal society, there
existe a common likeness, from which, as a plane giving birth to
varieties, the faces of all the individuals belonging to the society
posseaa a certain resemblance to each other. In general, their
tiaces are shocking, and appear void of Ufe, like those of corpses.
Those of some are black : those of others are fiery, like little
torches : those of others are deformed with pimplea, blotches,
and ulcers : and with many, no face appears at all, but instead
of it a hairy or bony mass ; and with some, nothing but grinning
teeth. Their bodies, also, are -monstrous in shape, and their
speech sounds as if full of anger, of hatred, or of revenge : for
every one speaks ftom his own falsity, and in a tone expressive
of his own evil. In one word : they all are images of their own
hell. As to hell itself, it has not been granted me to see of what
form it is in the whole : it has only been told me, that as the
universal heaven, viewed collectively, is as one man (see nn. 59
— 67), so the universal hell, viewed collectively, is as one devU,
and may also be exhibited to view in the shape of one devU.
(See above, n. 544.) But as to the forms which belong to hells
318

HELL. 554, 655

in particular, or ..nfernal aocietiea, these it has often been granted
me to behold : for at the apertures leading to them in the world
of spirita, which are called the gates of hell, there generally
appears a monster, which represents the common form of those
within. The outrageous passions of the inhabitants are alao
represented by abocking and direful appearances, the particulars
of which I forbear to mention. But it is to be observed, that
the infernal apirita appear in such forma only when viewed in
the light oi heaven : but among themselves they appear hke
men ; which ia provided of the Lord'a divine mercy, that they
may not appear aa loathsome to each other as they do to the
angels. This appearance, however, is a fallacy : for aa aoon as a
ray of the light of heaven is let in upon them, their human forms
are tm-ned into monstrous ones, auch as they intrinsically are,
and as are described above ; for in the light of heaven, every
thing &,ppears as it intrinsically is. For this reason, among
others, they flee from the light of heaven, and cast themaelves
into thefr own gross light, which is like that emitted from ignited
charcoal, and, in some places, like that of burning brimstone :
but thia light is alao tui-ned into abaolute darlmesa, when any
ray of light flows in upon it from heaven. It is on this account
that the hells are aaid to be immeraed in thick darkneas and in
darkness ; and that thick darkness and darkness signify falsities
originating in evil, such as prevail in heU.
554. From an inspection of the monstrous forms belonging to
the spfrite in the hells, all of which, as just stated, are forms of
contempt of others, and of menace against thoae who do not treat
them with honor and respect; together with forms of hatred and
revenge against those who do not favor them ; it was made evident
to me, that they aU, in general, are forms of self-love and the love
of the world, and that the evils, of which in particular they are the
forma, derive their origin fi-om those two loves. It has also been
told me from heaven, and proved to me by much experimental
evidence, that thoae two loves, — self-love and the love of the
world, — reign in the hella, and also constitute them: whereas
love to the Lord and love towards the neighbor reign in the
heavens, and also conatitute them: and that the two former
loves, which are the lovea of hell, and the two latter, which are
the loves of heaven, are diametrically opposite to each other.
666. I at first wondered how it was, that self-love and the
love of the world should be so diaboUcal, and that those who
are immersed in them should be such monsters to look upon ;
becauae. in the world, people refiect but little on self-love, but
only upon that puffed up state of mind displayed externally
which is caUed pride, which, as being obvious to the aight, la
alone eupposed to constitute self-love. Besides, such self-love as
does not so exalt iteelf, is beUeved, in the worid, to -be the fire ot
Ufe by which a man is excited to aspfre to offices and to periorra

556, 557 HELL.
uses, and that unless he looked to the honor and glory to be thna
acquired, his mind would become torpid. Who, they say, ever
performed any honorable, useful, or memorable deed, but with
a view to be celebrated and honored by others, or in the minds
of others ? And whence, they ask, does this arise, but from the
ardor of his love for glory and honor, — consequently, for himseff?
The consequence of mis mode of thinking is, that it is not known
in the world, that self-love, viewed in iteelf, is the love that reigns
in hell, and that it constitutes heU as existing in man. Such,
however, being the fact, I will first describe what self-love is ;
and I will show afterwards, that all evils, and the falsities which
originate from them, spring from that love.
556. Self-love consists in entertaining good-wiU for one's self
alone, and for no others, not even for the church, for one's country,
or for any society of men, except with a view to one's self: also,
in doing them good only with a view to one's own fame, honor,
and glory. Unless a person influenced by seff-love sees these in
the uses he performs for them, he says in his heart. What matters
it ? Why should I do it ? and. What shall I get by it ? and so
omits it. It hence is evident, that a person who is immersed
in self-love, neither loves the church, nor his counfry, nor any
society that he belongs to, nor any use, but himself alone. His'
delight is only that ofthe love of himseff; and since the deUght
which proceeds from love constitutes a man's Ufe, it foUows that
his life is the life of himseff: and the Iffe of self is Ufe proceeding
from theproprium of man ; whilst ^e proprium of man, viewed
in iteelf, is nothing but evil. He who loves himself, also loves
those who belong to him, who, in particular, are his chUdren and
descendanta, and, in general, all who act in unity with him,
whom he calls his friends. To love these, is also to love himself;
for he regards them, as it were, in himseff, and himself in them.
Among thoae whom he calls his friends, are also included all who
praise, honor, and pay their court to him.
557. What is the nature of seff-love, may evidently appear
from a comparison of it with heavenly love. Heavenly love
consists in loving, for their own sake, the uses, or the good
works, which a man performs to the church, to his counfry, to
the society of persons to which he belongs, and to "his feUow-
citizena : for thia is to love God and to love his neighbor, since
aU uses and all good worka are from God, and are, at the same
time, the neighbor that is to be loved. But he who loves these
uses and good works for the sake of the advantage resulting to
himself from his doing them, only lovea them as he does the
domestics of his family, because they render him service ; whence
it foUows, that he who is immersed in self-love, would have the
church, his country, societies of men, and his feUow-citizens, serve
him, and not that he should serve them. He places himself
above them, and them below himseff. It hence resulte, that in
320

HELL. 553^ 558*
proportion as any one immeraea himself in self-love, he removes
himself from heaven, because he removes himself fi-om heavenlv
love. •'
668. But further: In proportion as any one is grounded in
heavenly love, which consiste in loving uses and good works
and in a man's bemg affected with dSight of heart when he
performs them for the sake of the church, of his country, of the
society of men with whom he is connected, and of his feUow
citizen, he is led by the Lord ; since in that love the Lord Him
self resides, and He is the Author of it. But in proportion as
any one is grounded in self-love, which is that of performing
uses and good works with a view to himself alone, he is led by
himself ; and in proportion as any one is led by himself, he is
not led by the Lord : whence it also foUows, that in proportion
as any one loves himself, he removes himself from the Divine
Presence, and, consequently, from heaven. For a man to be
led by himseff, is to be led by his proprium, and the proprium,
of man is nothing but evU : for it is his hereditary evil nature,
which consists in loving himseff in preference to God, and the
world in preference to heaven.(*) Man is let into his proprium,
and consequently into his hereditary evUa, as often as, in the good
works which he may do, he has regard to himself: for he then
looks from those good works to himaelf, and not from himself
to the good works ; on which account, he sete up, in auch good
works, the image of himself, and not any image of the Divine
Being. That such is the fact, has alao been proved to me by ex
perimental evidence. There are certain evil apirita, whose places
of abode are in the intermediate quarter between the north and
the west, under the heavens, who possess the art of di-awing weU-
disposed spfrite into th.Q\v proprium, and consequently into evils
of various kinds ; which they accomplish thus : They draw them
into thoughte respecting themselves ; either operating openly for
this purpoae, by praises and ascriptions of honor; or clandes
tinely, by influencing their affectiona till they become determined
towards themselves. In proportion as they accomplish their
object, they tum away the faces of the well-disposed spirits from
heaven ; and, in the same degree, they darken their understand
ing, and caU forth evils from theiv proprium.
658*. That self-love is opposite to love towards the neigh-
(•) That the proprium of man whioh he derives hereditarily from his parents, id
notliing but dense evil, nn. 210, 215, 731, 876, 987, 1047, 2307, 2308, 3518, 3701, 8812,
8480, 8550, 10,283, 10,284, 10,286, 10,732. That t\xaproprium of man consists in loving
himself in preference to God, and the world in preference to heaven, and in making
light of his neighbor in comparison -with himself, except only for the sake of himself:
thus that it consists in loving himself; consequently, that it is the love of self and ol
the worid, nn. 694, 731, 4317, 5660. That all evils flow from the love of self and of the
world, when they predominate, nn. 1307, 1308, 1321, 1594, 1691, 3413, 7255, 7376, (7480.)
7488, 8318, 9335, 9348, 10,038, 10,742. Which are, contempt of others, enmity, hatred,
revenge, cruelty, deceit, nn. 6667, 7372, 7374, 9348, 10,038, 10,742. And that in these
evils every false principle originates, nn. 1047, 10,283, 10,284, 10,286.
21 321

558, 559 HELL.
bor, may be seen from the origin and essence of both. Tho
love of the neighbor, as existing in those who are immersed in
the love of themselves, begins with themselves. It ia their
maxim, that a man'a neareat neighbor is himself; and so, each
taking himself as the centre, it proceeda to all those who make
one with him, diminiabing aa it .goes further off, according to the
degree in which the various individuals are connected, by love,
with himself; whilst all beyond this connection are accounted
as nothing, and those who are opposed to them and to their evils,
as enemies, be they, in character, what they may, whether wiae
or upright, sincere or just. But spiritual love -towards the,
neighbor begins with the Lord, and from Him as its centre
proceeds to those who have conjunction with Him by love and
faith, extending to all according to the quality of love and
faith existing in them. (^) It hence is evident, that the love of
the neighbor that begins with man, is opposite to the love
towards the neighbor that begins with the Lord ; and that the
former proceeds from evil, becauae it proceeds from the pro-
frium of man ; whereas the latter proceeds from good, because
it proceeds from the Lord, who is Good Itaelf. It ia evident,
alao, that the love of the neighbor which proceeds from man
and his proprium,, is a corporeal love ; whereas the lof e towards
the neighbor which proceeds from the Lord, is a heavenly love.
In one word : self-love, with the man who is led by it, constitutes
the head, and heavenly love constitutes the feet, on which he
stands ; but, if the latter does not serve him, it does not even
constitute the feet, but is trampled under them. It is owing to
this, that those who are cast into hell, appear to drop perpen
dicularly, with their head downwards towards heU, and their
feet upwards towards heaven. (See above, n. 548.)
659. Self-love is also of such a nature, that in proportion as
the reins are given to it, — that is, in proportion as extemal bonds
are removed, which consist in fear of the law and its penalties,
(°) That those who do not know what it is to love their neighbor, suppose that every
man is our neighbor, and that good is to be done to every one who is in need of assist
ance, n. 6704 : and they likewise believe, that every one is nearest neighbor to him
self, and thus that neighborly love begins from self, n. 6933. That those who love
themselves above all things, thus with whom self-love prevails, reckon also the com
mencement of neighborly love from themselves, n. 6710. In what manner every one
is his own nearest neighbor explained, nn. 6933 — 6938. But those who are Christians,
and love God above all things, reckon the oommencement of neighborly love from the
Lord, because He is to bo loved above aU things, nn. 6706, 6711, 6819 — 6824. That
the distinctions ofthe relationship of neighbor are as many, as tbo distinctions ofgood
derived from the Lord ; and that good ought to be done with discrimination towards
every one according to the quality of his state, and that this is a branch of Christian
prudence, nn. 6707, 6709, 6710, 6818. That those distinctions are innumerable; and
that on this account tho ancients, who were acquainted with what is meant by a neigh
bor, reduced the exercises of charity into classes, and marked them with their respec
tive names ; and that henoe they kiiew iu what respect every one was their neighbor,
and in what manner good was to be done to every one prudently, nn. 2417, 6628, 6705J
7259—7262. That the doctrine received in the ancient churches was the doctrine ol
charity towards the neighbor, and that hence they had wisdom, nn 2417, 2886, 8419.
8420, 4S44, 6629.
322

HELL. 560, 561
and of the loss of character, of honor, of gain, of employment,
or of life, it pursues its career, tUl at last it not only desires to
rule over the whole terrestrial globe, but over the whole of
heaven, and over the Divine Being Himself It never knows
any limit or end. Thia tendency lurka within every one who is
immersed in self-love ; although it doea not appear before the
world, where the above-mentioned bonds hold it in. But that
such is the fact, no one can fail to see who observes the actiona
r. f potentates and kings, who have no auch restraints and bonds
10 withhold them, and who invade the territories of others, and
subjugate provinces and kingdoms, as far as success attends
their enterprises, and aspire after unlimited power and glory.
The same fact is more evident still from the Babylon of modern
times, which extends its domination over heaven, and has trans
ferred all the Lord's divine power to itself, and continually lusts
to go further. Such persons, when, after death, they enter the
other life, are utterly opposed to the Divine Being, and to
heaven, and enlist themselves on the side of hell. (Respecting
which, aee the work On the Last Judgment, and the Destruction
if Babylon?)
560. Represent to yourself a society composed of such char
acters, all of whom love themselves alone, and no others, further
than as they make one with themaelves : and you will perceive
that their love is no other than that which exists among rob
bers, who, so far as their associates act in conjunction with
themselves, embrace them and call them their friends ; but
who, so far as any do not act in conjunction with themselves,
but reject their domination, fall upon them, and slay them. If
the interiors of such characters, or their minds, are examined,
it will appear, that they are full of mortal hatred against each
other, and that, in heart, they laugh at all justice and sin
cerity, and also at the Divine Being, whom they reject as of no
account whatever. This will still better appear from the
societies consisting of such in the hells, which will be described
below. 561. The interiors belonging to the thoughta and affections
of those who supremely love themaelves, are turned towards
themselves and towards the world, and thua are turned away
from the Lord and from heaven. In consequence of this, they
are possessed by evils of every kind, and the Divine Sphei o
cannot enter them by influx ; for as soon aa ever it does, it is
immersed in their thoughts respecting themselves, and is thus
deflled, and is at the same time infused into the evila which
arise from theiv proprium. It is from thia cause, that all such
characters, in the other life, look back from the Lord, towards
that mass of thick darkness which there occupies the place of
the sun of the natural world, and which is diametrically oppo
site to the sun of heaven, which is the Lord. (See above, n.
323

562, 563 HELL.
123.) Thick darkness, also, signifies evil ; and the sun of the
natural world signifies self-love.(*)
562. The evUs which possess those who are immersed in the
love of themselves, are, in general, contempt of others, envy,
enmity against those who do not side with them, hostility on
that account, hatred of various kinds, revenge, cunning, deceit,
unmercifulneas, and cruelty. As to religion, they_ not only
entertain contempt for the Di^ ine Being, and for divine things,
which are the traths and goods of the church, but they feel
anger against them ; and this, when the man becomes a spirit,
is also tumed into hatred ; when he not only cannot bear to
hear of those things themselves, but also bums with hatred
against all who acknowledge and worship the Divine Being. 1
have conversed with a certain spirit, who, when in the world,
had been possessed of great power, and had loved himself in a
greater degree than is usual. This apirit, when he only heard
mention made of the Divine Being, and especially when the
Lord was mentioned, was so filled with hatred arising from
anger, that he burnt with the desire to destroy Him, as he
would murder a man. This same spirit, when he was left to
his love without restraint, also desired to be the devil himself,
that, from his self-love, he might continually infest heaven.
This, also, is the desire of many who are of the Roman Catholic
religion, when they find, in the other life, that the Lord has all
power, and themaelvea not any.
563. There appeared to me some spirits in the western quar
ter towarda the south, who said that, when in the world, they
had been in stations of great dignity, and that they deserved
to be preferred to others, and to command them. They were
examined by the angels, to ascertain what their character in
trinsically was ; and it waa found, that, in discharging the du
ties of the offices which they had filled in the world, they had
not had regard to uses, but to themselves, and thus that they
had preferred themselves to uses. But as they intensely desired,
and were urgently solicitous, to be set over othera, it was granted
to them to take a place among some, whose office it was to
consult about matters of superior importance : when it was per
ceived, that they were .unable to attend at all to the buainess
that was being considered, or to see things interiorly in them
selves, and that, in their speeches, they did not regard' the use
of the matter in question, but some use connected with them
selves ; and further, that they wished to act from their arbitrary
pleasure, according to personal favor. They were therefore
dismissed from that function, and left to seek employment fer
(*) That the sun of tbe world signifles the love of self, n. 2441. In whioh sense, by
idoring the sun is signifled to adore those things which aro contrary to heavenly love,
end to the Lord, nn. 2441, 10,584. That the sun grc wing hot denotes the increasing
oncupiscense of evil, n. 8487.
324

HELL. 563 564
kemselves elsewhere. They went on, theiefore, further into
the western quarter, and were occasionaUy received upon trial ;
but they were everywhere told, that they thought of nothing but
themselves, and of no matter of business except with a view to
themselves ; consequently, that they were stupid, and were only
Uke corporeal-sensual spirits. On which account, wherever they
went, they were soon sent away again. After some time, I saw
them reduced to the greatest destitution, so as to ask for alms.
From these facts it was evinced, that those who were immersed
in the love of themselves, how vsasely soever, from the flre of
that love, they may seem to speak in the world, still only speak
from their memory, and not from ariy rational light ; on whicli
account, in the other life, where the contents of the natural
memory are no longer permitted to bo reproduced, they are
more stupid than others ; the reason of which ia, that they are
separated from connection with the Divine Being.
564. There are two kinds of dominion, the one being that of
love towards the neighbor, and the other that of the love of
one's self These two kinds of dominion are, essentially, dia
metrical opposites. He who exercises rule under the influence
of love towards his neighbor, entertains good-will to all, and
loves nothing more than to be of use, and, consequently, to
serve others. By serving others, ia meant, to entertain good
will to others, and to perform uses, whether it be to the church,
or to one's country, or to one's society, or to a fellow-citiaen.
This constitutes such a person's love ; and this is the delight of
his heart. Such a person, also, when he is raised to stations of
dignity that elevate him above othera, ia glad of it ; not, how
ever, on account of the dignity, but because he ia then enabled
to perform uaea in greater abundance, and of a higher order.
Such ia the dominion that prevails in the heavens. But he who
exercises rule under the influence of the love of himself, enter
tains good-will to none, but to himself alone : the uses which he
performs are done out of regard to his own honor and glory,
which are the only usea that he deems worth attention. When
he serves others, it is with the view, that he himself may be
served, honored, and permitted to bear rule : he is a candidate
for stations of dignity, not on account of the good which he
may perform in them to his country and the church, but that
he may be in the enjoyment of pre-eminence and of glory, and
thence of the delight of his heart. The love of bearing rule
also remains with every one after the close of his life in the
world. To tliose who fiave exercised it under the influence of
love towards their neighbor, it is also entrusted in the heavens ;
but then, it is not they that bear rule, but the uses which they
love ; and when uses bear rule, the Lord rules. Whereas those
who, when in the world, exercised rule under tte influence of
the love of themselves, are, after ending their Ufe in the world,
325

665, 566 HELL.
in hell, where they are vile slaves. I have seen great potentates,.
who, when in the world, had exercised rrde under the influence
of the love of themselves, cast among those of the meanest class
in hell, and some of them among those who there inhabit recep
tacles of excrement.
666. But as to the love of the world, this is not opposite to
heavenly love in the same degree as the love of one's self is,
because so great evils are not concealed within it. The love of
the world consists in desiring to obtain the goods of others for
one's self by any sort of artihce, in setting the heart on riches,
and in suffering the world to withhold and withdraw the mind
from spiritual love, which is love towards one's neighbor, and,
of consequence, from heaven and from the Divine Being. But
this love has many forma. There is the love of wealth for the
sake of being raised to honors, these being the only objects that
are loved. There is the love of honor and dignities for the sake
of gaining wealth. There ia the love of wealth for the sake of
the various uaes to be obtained from it, in procuring thinga with
which people are delighted in the world. There is the love of
wealth for wealth alone ; which is the love of misers. And so
on. The end for the sake of which wealth is sought, is called
its uae ; and the end, or the use, is that, from which the love
derives its quality. For the love is such in quality, as is the
end for the sake of which it is entertained. All other things
connected with it serve it as meana.

WHAT IS MEANT BY THE FIRE OF HELL, AND WHAT BY THE
GNASHING OF TEETH.
666. What ia meant by the everlasting flre, and what by the
gnashing of teeth, which are said in the W ord to be experienced
by the inhabitants of hell, have aa yet been acarcely known to
any one. The reaaou is, because people have thought materially
respecting the things mentioned in the Word, not being ac
quainted with its spiritual sense ; in consequence of which, by
lire, some have understood material flre ; some, torture in gen
eral ; some, remorse of conscience ; and aome have supposed
that the expression is only used to strike men with terror, that
they might be deterred from the commission of crimes. So, by
the gnashing of teeth, some have understood the literal act;
and some, only a aense of horror, such as is experienced when
grinding of the teeth ia heard. But whoever is acquainted with
the spiritual sense of the Word, may conclude what is meant by
everlasting fire, and what by the gnashing of teeth. In every
expression, and in every sentence or collection of expressions,
326

HELL. 566, 567
ased in the Word, is contained a apiritual aense : for the Word,
in its bosom, ia apiritual, and what ia spiritual cannot be other
wise expressed, so as to come to the apprehension of men, than
in a natural manner, because man is an inhabitant of the natural
world, and thinks from the objects which there exist. What,
therefore, is meant by that everlasting fire, and what by that
gnashing of teeth, which wicked men come into the experience
of after death, or which are suffered by their spirits, which then
exist in the spiritual world, shall be here declared.
567. There are two origins of heat, — one from the sun of
heaven, which ia the Lord, and the other from the aun of the
world. The heat which proceeds from the aun of heaven, which
is the Lord, is spiritual heat, which, in its essence, is love (see
above, nn. 126 — 140) : but the heat which proceeds from the
sun of the world, ie natural heat, which, in its essence, is not
love, but something which renders service to spiritual heat, or
love, by affording it a receptacle. That love, in its easence, is
heat, may be evident from the fact, that both the mind and the
body grow warm on the presence of love, and according to the
degree of the love, and to ita quality ; an effect which is expe
rienced by man in winter as well aa in summer. The same ia
evident from the heating of the blood. That natural heat,
which has existence from the sun of the world, renders service
to spiritual heat by affording it a receptacle, is evident from the
heat of the body, which is produced by the heat of the spirit,
and stands, in a manner, in its place ; especially from the effect
of the vernal and summer heat on all kinds of animals, on the
arrival of which they annually renew their loves : not, indeed,
that that heat inspires them with love, but because it disposes
their bodies for the reception of the heat which also flows into
them from the spiritual world ; for the spiritual world flows
into the natural world, aa the cauae doea into the effect. He
who imaginea that natural heat producea the lovea of animals, is
greatly deceived : for there is an influx of the spiritual world
into the natural, but not of the natural world into the spfritual ;
and all love, being a thing belonging to the life itself, is spiritual.
He, Ukewise, who imagines, that any thing exists in the natural
world independently of an influx from the spiritual world, is
equaUy deceived ; for what is natural neither exists nor subsiste
but from what is spfritual. The subjecte of the vegetable king
dom, also, bud forth by an influx from the spiritual world : and
the natural heat which prevaUs in the seasons of sprmg and
summer, only disposes the seeds into their natural forms, by
expanding and opening them, so as to admit the influx from the
spiritual worid to act as the cause of their germination. These
facte are adduced; that it may be known that there are two kinds
of heat, which are spfritual heat and natural heat : and that spfr
itual heat proceeds from the sun of heaven, but natural heat
327

568—570 HELL.
from the sun of the world ; and that the influx of the former into
the latter, followed by- their co-operation, produces the eflects
which appear before our eyes in the world.(')
668. Spiritual heat, as existing vnth man, is the heat of his
Ufe ; for, as observed just above, in its essence it is love. Thia
is the heat which is understock! by fire in the Word ; love to the
Lord, and love towards the neighbor, by heavenly fire ; and self-
love, and the love of the world, by infernal fire.
669. The fire of hell, or infernal love, comes from the same
origin as the flre of heaven, or heavenly love ; that is, from the
Bun of heaven, or the Lord : but it is rendered infernal by those
who receive it. For all influx from the spiritual world is varied
according to its reception, or according to the forms into which
it flows ; just as occurs with the heat and light proceeding from
the sun of fhe natural world. When this heat flows into nurse
ries of trees and flowers, it produces- vegetation, and draws forth
agreeable and sweet odors ; whereas the same heat, flowing into
excrementltious and cadaverous substances, produces putrefac
tion, and draws forth abominable smeUs and stenches. So, the
light proceeding from the same sun, produces, in one' object,
beautiful and pleasing colors ; and in another, ugly and disagree
able ones. It is the same with the heat and light that proceed
from the sun of heaven, which is love. When that heat or love
flows into principles of good, as existing with good men and
good spirita, and with angels, it renders their goods fruitful;
whereaa when it flows into bad men or spirits, the effect pro
duced is confrary ; for their evila either suffocate it or pervert it.
So, also, the light of heaven, when it flows into truths of good,
imparts intelligence and wisdom ; whereas, when it flows into
falsities of evil, it is there tumed into insanities and phantasies
of various kinds. Thua its effecta, in every instance, are accord
ing to its reception.
670. Since infernal flre, or the fire of hell, is the love of self
and of the world, it includes, also, every lust belonging to those
lovea ; lust being love in ite continuous state ; for what a man
loves or lusts after, when he obtains it, he feels as delightful ;
and man experiences heart-felt delight from no other origin.
Infernal fire, or the fire of hell, is, therefore, the lust and delight,
which spring, as their origins, from those two loves. The evUa
belonging to those loves are, contempt of others, emnity and hos
tility against those who are not on one's own aide, envy, hatred,
and revenge ; with the ferocity and cruelty whicli spring from
thoae passiona. In regard to the Divine ]3eing, they are denial
and consequent contempt, with derision and revilement of the
(') That there is an influx of the spiritual world into the natural world, nn. 6058—
8058, 6189—6215, 6807—6327, 6466—6495, 6598—6626. That there is an infl-jx also into
tlie lives of animals, n. 5850. And likewise into the subjects of the vegetable kingdom,
n. 8648. That this infiux is a continual effort to act according to divino order, n. 3211
aLthe en''. 323

HELL. 570
noly things which belong to the church; which, after death,
when the man is a spirit, are tumed into anger and hatred
against them. (See above, n. 662.) And as those evUs contin
ually breathe the destruction and slaughter of those whom the
persons immersed in them account as their enemies, and against
¦whom they burn with hatred and revenge, the deUght of their
Ufe consists in desiring to destroy and kiU them, and ao far as
this is beyond 1;heir power, in desiring to injure, hurt, and rage
against them. These are the thinga whicli are meant by fire, in
the Word, where the wicked and the heUs are treated of; some
passages frorn which I wiU here adduce by way of confirmation :
"Every one is a hypocrite and an evil doer, and every mouth
speaksth folly.  For wickedness burneth as the fl/re, it shall
devour the briars and thorns, and shall kindle the thickets of
the forest, and they shall mount up like the lifting up of smoke.
 And the people shall he as the fuel of flre : no man shall
spare his brother." — (Isaiah ix. 17, 18, 19.) "Iwill show won
ders in the heavens and in the earth, blood, and flre, and pillars
of smoke. The sun shall he tu/rned into da/rkness." — (Joel ii.
30, 31.) "The land thereof shall become burning pitch. It
shall not he quenched night nor day ; the smoke thereof shall go
up for ever?' — (Isaiah xxxiv. 9, 10.) "Behold, the day cometh,
ihat shall bunn as an oven ; and all the proud, and all that do
wickedly, shall be stubble, and the day that cometh shall burn
them up." — (Mal. iv. 1.) "Babylon — is become the habitation
of demons. — And they cried when they saw the smoke of her
burning.  And her smoke rose up for ever and ever." — (Rev.
xviU. 2, 18 ; xix. 2.) "He opened the bottomless pit, and there
arose a smoke out of the pit, as the smoke of a great furnace ;
and the sun and the air were da/rkened by reason of the smoke
of the pit." — (Ch. ix. 2.) "Out of their mouth issued flre, and
smoke, and brimstone : and by these was the third part of men
killed ; by the fire, and hy the smoke, a/nd hy the brimstone." —
(Rev. ix. 17, 18.) "If any man worship the beast, the same
shall drink of the wine of the wrath qf God, which is poured
(mt without mixture into the cup of His indignation ; and he
shall be tormented with fire and brimstone?'' — (Ch. xiv. 9, 10.)
"The fourth angel poured out his vial upon the sun ; and power
was given unto him to scorch men with fire. And men were
scorched with great heat." — (Ch. xvi. 8, 9.) "They_ were cast
into a lake of fire burning with brimstone." — (Ch. xix. 20 ; xx.
14, 15 ; xxi. 8.) "Every tree that bringeth not forth good fruit
shall be hewn down, and cast into the fire?'' — (Matt. iii. 10 ; Luke
iii. 9.) "The Son of man shall send forth his angels, and they
shall gather out of his kingdom all things ihat offend, and them
who do iniquity ; and shall cast them into the furnace of fl/re."
— (Matt. xiii. 41, 42, 60.) "Then shall he say unto them on the
left hand. Depart from me, ye eursed, into everlasting fire, pre-

671, 672 HELL.
parked for the devil and his angels," — (Oh. xxv. 41.) Ihey shall
06 " cast into everlasting fire, — into Jiellrfire ;"  "where their
wortn dieth not, and the flre is not quenched,," — (Ch. xviii. 8, 9 ;
Mark ix. 43 — 48.) The rich man tn hell said to A braham, "1
am tormented in this flame," — (Luke xvi. 24.) In these, and in
several other passages, by fire is meant the lust which arises out
of self-love and the love of the world ; and by the smoke thence
issuing is meant falsity originating from evil.
671. Since the lust of committing the crimes which originate
in self-love and the love of the world is meant by the fire of hell ;
and since that lust prevails in all the inhabitants of the hells
(see the preceding Section) ; the consequence ia, that, when the
hella are opened, there is seen a fiery appearance accompanied
with smoke, such as attends conflagrations of buildings, or what
are called " fires ;" a dense fiery appearance being seen to pro
ceed from the hells in which self-love reigns, and a flaming ap
pearance from the hells in, which reigns the love of the world.
But when the hells are shut, that fiery appearance is not seen,
but, instead of it, an appearance like a dark mass of condensed
smoke. Nevertheless, the same sort of fire continues to rage
within ; aa is rendered perceptible by the heat which exhales
from them ; which, in some instances, is like that proceeding
from the burnt ruins after a fire, in others, like that of a heated
furnace, and in others, like the moist heat of a hot bath. When
this heat fiows into a man, it excites in him lusts, and, in the
wicked, hatred and revenge ; whilst it renders the diseased
insane. Such fire, or such heat, is felt by those who are pos
sessed by the lovea just mentioned, because, as to their spirits,
they are attached by invisible bonds, even while they live in
the body, to the hells in which those loves reign. It is, how
ever, to be observed, that the inhabitants of hell do not actually
live in fire, but that the fire is an appearance ; for they do not
feel any sense of being burnt, but only such a heat as they ex
perienced in the world. The appearance of fire arises from cor
respondence ; for love corresponds to fire ; and all things that
appear in the spiritual world, appear according to correspond
ences. 572. It must be kept in mind, that that fire, or the heat of
hell, is turned into intense cold, when heat flows into it from
heaven ; upon the occurrence of which, the infernal inhabitants
shiver like persons seized with a cold fever, and feel inward
torture at the same time. The reason of this is, because they
are utterly opposed to the Divine Being ; and the heat cf heav
en, which is Divine Love, quenches the heat of hell, wnich is
self-love, and extinguishes, at the same time, the fire of thoir
life ; in consequence of which, they feel such severe cold, with
the shivering produced by it, and inward torture at the same
time. , They also, at those times, are immersed in utter dark-
330

HELL. 673, 574
ness, whence they experience infatuation, and darkening of
mind. This, however, occurs but seldom ; only when their out
rageous efforts increase beyond measure, and require to be
quelled. 573. Aa by the fire of hell is to be understood aU the lust of
doiug evil flowing from self-love, by the same is also meant
torment, such as exists in the hells. For the lust flowing from
that love, is, in those who are inflamed by it, the lust of doing
Injury to all who do not honor, respect, and pay court to them ;
and, in proportion to the anger which they thence conceive
against such individuals, and to the hktred and revenge in
spired by such anger, is their lust of committing outrages
against them. Now when such a lust rages in every one in a
society, and they have no external bonds to keep them under
restraint, such as the fear of the law, and of the loss of charac
ter, of honor, of gain, and of life, every one, under the influence
of his own evil, attacks another, and, so far as he is strong
enough, aubjugatea him, subjects the rest to his own authority,
and exercises ferocious outrages, with delight, upon all who do
not submit to him. This delight is inseparably attendant upon
the love of tyrannous rule, so that they accompany each other
by equal steps ; fbr in enmity, envy, hatred, and revenge, which
are the evils of that love, as has before been stated, the delight
of doing injm-y exists inherently. All the hells are societies
of this description : on which account, every spirit, in every
society, cheriahes hatred in his heart against every other ; 'and,
under the influence of such hatred, breaks out into savage out
rages against him, as far as he is able to inflict them. These
outrages, and the torments so occasioned, are alao meant by
hell-fire; for they are the effects of the lusts which there
prevail. 674. It haa been shown above (n. 548), that an evil spirit casts
himself into hell of his own accord : it shall therefore be briefly
explained, how this is, notwithstanding there exist in hell such
torments. From every hell there exhales a sphere of the lusts
which prevail in those who inhabit it. When this sphere is
perceived by any one in whom the same lust prevails, he feels
affected at his heart, and fiUed with delight : for lust and ,ite
delight form a one, since what any one lusts after, ia to him de
Ughtful. In conaequence of this, the spirit tums himself to
wards the place from which the sphere proceeds, and, from
the heartfelt delight with which it inspires him, desires to go
thither. He is not as yet aware that such torments exist there ;
and those who know it, still desire to go there: for, in the
spiritual world, no one can resist his lust; for his lust belongs
to his love, and his love to his wiU, and his wiU to hia nature ;
and every one, there, acta from his nature. When, in conse
quence of this, a spirit of his own accord, or of his own free
OOl.

574, 675 HELL-
motion, comes to his own hell, and enters it, he is at first
received in a friendly manner ; which makes him believe that
he haa found his true friends. This, however, only lasts a few
hours. During that interval, trials are made upon him, to dis
cover what degree of cunning, and consequent power, he pos
sesses. When this is ascertained, they begin to infest him ;
which they do in varioua ways, rendering the infestations
gradually more sharp and violent. This is effected by intro
ducing him more and more interiorly and deeply into hell : for
in proportion as any one is more interiorly and deeply intro
duced into hell, the more malignant are the spirits by whom he
finds himself surrounded. After having practised upon him
these infeatationa, they begin to torture him with cruel punish
ments ; which they continue, till he is reduced to the condition
of a slave. But as rebellious commotions are there of continual
occurrence, since every one there wishes to be the greatest, and
burns with hafred against the others, new insurrections again
break out. Thus one scene is changed into another : in conse
quence of which, those who had been made slaves are taken
out of their thraldom, to assist some new devil to subjugate the
others ; when those who do not submit, and obey the new tyrant
at his nod, are again tortured in various ways. This goes on
continually. Such torturings are the torments of hell, which
are, called hell-fire.
676. As for the gnashing of teeth, this is the continual dis
puting and combating of different falsities, and, by conse
quence, of those who entertain them, with each other; com
bined with contempt of othera, enmity, deriaion, mockery, and
revilement; which also break out into butcherly assaults of
various kinds : for every one fights for his own false persuasion,
and calls it the truth. These disputings and combatings are
heard without those hells as gnashings of teeth ; and they also
are tumed into actual gnashings of teeth, when truths flow into
them from heaven. In those hells all have their abode, who
have acknowledged nature and denied the Divine Being ; the
deeper hells being inhabited by those who have confirmed
themselves in such acknowledgment and denial. Such charac
ters, being unable to receive a ray of the light of heaven, and,
consequently, to see any truth inwardly in themselves, are, for
the moat part, corporeal-aenaual in quality, who are such as be
lieve nothing but what they can see with their eyes and touch
with their hands : in conaequence of which, all the fallaciea of
the senses are accounted by them to be trutha ; and it is from
these that they maintain their disputations. It is en this account,
that their disputations are heard as gnashings of teeth : for, in
the spiritual world, all falsities have a grating sound, like the
gnashing of teeth ; and the teeth correspond to the ultimate
thinga in nature, and also to the ultimate things in man, which
332

HELL. 675, 676
are his corporeal-sensual >.rgaus and faculties.(2) That there
exists, in the heUs, the gnashing of teeth, is stated in various
passages of the Word. (As in Matt. viii. 12 ; xiii. 42, 50 ; xxii .
13 ; xxiv. 51 ; xxv. 30 ; Luke xni. 28.)

OF THE PROFOUND WICKEDNESS, AND DIREFUL ARTS, OF
INFERNAL SPIRITS.
676. The superior excellence 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, in his mind, a man can weigh, unravel, and form
conclusions upon, more subjects, in the space of a minute, than
he can express in writing or speech in half an hour. From this
instance it is evident, how far man excels himself when he is in
his spirit ; and, consequently, when he becomes a spirit ; for
the spirit is that which thinks, and the body ia that by which
the spirit expreasea its thoughts in speech or writing. It is
owing to this, that the man who, after death, becomes an angel,
enters into the enjoyment of an intelligence and wisdom that
are ineffable in respect to the intelligence and wisdom which he
enjoyed while he lived in the world : for while he lived in the
world, his spirit was bound to his body, and existed, by meana
of thia connection, in the natural world ; in consequence of
which, all that he then spiritually thought, flowed into natural
ideas, which are respectively common, gross, and obscure. ' In
numerable things that are seen by spiritual thought, cannot
be received by natural ideas at all : and those which they do
receive are involved in dense shades arising from the cares of
the world. Not so when the spirit is released from the body,
and comes into its own spiritual state ; which is effected, when
it passes out of the natural world into the apiritual, which is
its proper home. That the state of the spirit then, as to its
thoughts and affections, is immensely superior to its former
state, is evident from what has now been obaerved. It is from
this cause that the thoughts of the angels embrace things ineffa
ble and inexpressible, and, consequently, such as cannot possibly
enter into the natural thoughts of men : and yet, every angel
was born a man, and haa lived aa a man ; when he did not
seem to himself to possess more wisdom than was enjoyed by
other men like himself.
C) Of the correspondence of the teeth, nn. 6566—6668. That those correspond to the
teeth who aro merely sensual, and have scarce any thing of spiritual ligTit, n. 556i>.
Tliat a tooth, in the Word, signifles the sensual nature, -B-hich is the ultimate of the
ufe of man, nn. 9052, 9062. That gnashing of teeth, in the other life, proceeds trom
those, wbo believe that nature is every thing, ind the Divine Being nothing, n. 5688.
Oijij

577 HELL.
677. In the same degree that wisdom and inteUigence prevail
in the angels, do profound wickedness and curining prevaU in
infernal spfrits. The two cases are exactly similar; since the
spirit of a man, when released from the body, is occupied by his
own good or his own evil, an angeUc spfrit by his own good, and
an infernal spfrit by his own evU. For every spirit is his own
good or his own evU, because he ia hia own love ; aa haa fre
quently been stated and shown above. As, therefore, an angelic
spirit thinks, wUls, speaks, and acts, from his own good, so does
an infei-nal spirit from his own evil ; and to think, will, speak,
and act from his own evU, ia to do so from all the particulars
included in his evil. It waa different whUe he lived in the body ;
for the evil of a man's spfrit is then restrained by the bonds in
which every man is held by the law, by his regard to gain, to
"honor, and to hia character, and the fear of losing them; on
which account the evil of his spirit cannot then break out, and
manffest iteelf according to its intrinsic nature. Besides, the evil
of a man's spirit then lies veUed over and wrapped up in external
probity, sincerity, an(j justice, and in the external aff'ection for
truth and goodness, of which the man makes a verbal profession,
and puts on an appearance for the sake of the world : under the
mask of which his evU lies so concealed, and so buried in ob
scurity, that he ia acarcely aware himself that so much profound
wickedness and cunning exist in his spirit, nor consequently,
that he is, in himself, such a devil, as he becomes after death,
when his spirit enters into itself, and into its own nature. But
then, such profound wickedness manifests itself, as to surpaaa aU
belief Thousands of wicked things then burst out of the evU.
iteelf; among which are some that are of such a nature, that
they cannot be described by the words of any language. Of
what kinds they are, has been granted me to know, and also to
apprehend, by many experimental evidences ; because it has
been granted me by the Lord to be in the spiritual world as to
my spirit, and in the natural world aa to my body, at the same
time. This I am able to testify, that their profound wickedness
is such, that scarcely one instance of it, out of thouaanda, admite
of being described. I can testify, also, that unless man were
protected by the Lord, it would be utterly impossible for him to
t>e saved from hell : for there are preaent with every man both
spirits from heU and angels from heaven (see above, nn. 292,
293), and the Lord cannot protect a man, unless he acknowledges
the Divine Being, and lives the life of faith and charity; for
otherwise he avei-te himself from the Lord, and tui-ns towards
the infernal spirits ; by whom he is imbued, aa to hia apirit, with
profound wiciedness, similar to thefr own. Nevertheless, man
18 continually withdrawn by the Lord from the evils, which, by
being connected in society with spfrits, he applies and, as it
were, draws to himself: and if he cannot be withdrawn from
334

HELL. 578, 579
them by internal bonda, which are thoae of conscience, of which
he is not receptive if he deniea the Divine Being, stiU he is
restrained by extemal ones, which, aa already atated, consist in
fear of the law and its penalties, and of the loss of gain, and the
privation of honor and reputation. Such a man may, indeed,
be withdrawn from evUs by the delights of hia own loves, and
by the fear of losing and being deprived of those delights, but
he cannot so be drawn to goods of a spiritual order ; for when
he ia drawn towarda theae, he meditatea cunning and deceitful
artifices, pretending and feigning to do good, sincere, and just
actions, with a view of persuading others that he is of such a
character, and thus of deceiving them. This cunning adds itself
to the evil of hia spirit, and gives it form, causing it to be of the
same nature with itseff.
578. The worst of all are thoae, who have been possessed by
the evila originating in self-love, and who have, at the same time,
in their interior selves, acted from deceit : for deceit enters more
deeply than any other evil into the thoughts and intentions, and
infects them with poison, by which it destroys aU man's spiritual
life. Most of these dwell in the heUs at the back, and are called
genii : their delight is to make themselves invisible, and to flit
about others like phantoms, covertly infusing evils into them,
which they scatter about aa vipera do their poiaon. These un
dergo direful torments beyond othera. But those who were
not deceitful, and not so eaten up by malignant cunning, and
yet were possessed by the evils originating in self-love, also
dwell in the hells at the back, but not in such deep ones.
Those, on the other hand, who have been possessed by the evUs
originating in the love of the world, are in the hells in the front,
and are caUed spirite. The evils by which these are constituted,
are not of such a kind, — that is, they are not such evUs of hatred
and revenge, — as form the character of those who are possessed
by the evils originating in the love of self, in consequence of
which they do not poasess such profound wickedness and cun
ning ; on which account, also, their hells are more mild.
579. It haa been granted me to know by experience what pro
found wickedness belongs to those who are caUed genu. Genii
do not operate upon, and flow into, the thoughts, but into the
affections. These they perceive, and trace by scent, as hounds
trace their game in the forest. Where they perceive good affec
tions to exist, they in a moment turn their, into evU ones, by
drawing and bending them in a wonderful manner, through the
delighte of the party on whom they operate ; which they do so
clandestinely, and with such malignant art, that the party has
no consciousness of the operation; for they exercise the most
dextroua caution lest any idea on the subject should enter his
thoughte, because this would discover them. They take their
station, in regard to the man upon whom they operate, beneath

580, 581 HELL.

the occiput. These genU consist of those who, when they were
men in the world, deceitfully captivated the minds of othei-s, by
drawing and perauading them by the delights of their affections
or lusts. But theae genii are prevented by the Lord from acting
upon any man of whose reformation there is any hope : for such
is their nature, that they not only are able to deatroy man's
conacience, but also to c-all forth his hereditary evUs, which
otherwiae remain concealed. In order, therefore, that man may
not be drawn into theae evils, it ia provided by the Lord that
those hells should be kept quite shut : and when any man who
ia a genius ofthe same kind comes after death into the other life,
he is instantly cast into their hell. Those genii, also, when they
are inspected as to their deceit and cunning, appear like vipers.
580. What profound wickedness belongs to infei-nal spfrite,
may appear from thefr dfreful arts ; which are so abundant, that
only to enumerate them would fill a book, and to describe them
would require several volumes. But nearly all thoae arta are
unknown in the world. One kind haa reference to abuses of
correspondences : a second, to abuses of the ultimates of Divine
Order: a third, to the communication and infiux of thoughte
and affections, by means of turning towards the subject of the
operation, df fixing the sight upon him, and of operating through
spirite at a distance from themselvea, and through emissaries
sent forth from themselves : a fourth, to operations by means
of phantasies : a flfih, to ejections out of themselves, by which
thefr presence is produced in a different place from that in which
they are in the body: a sixth, to pretences, persuasions, and
lies. The spirit of a bad man, when released from the body,
comes into the knowledge of these arts of himseff; for they are
inherent in the nature of his evil, by which he ia then possessed.
In the hells, by the practice of these arts, the inhabitants torment
one another. As, however, aU these arte, except thoae which
conaist in pretences, persuasions, and lies, are unknown in the
world, I am unwilling here specifically to describe them, both
because they would not be comprehended, and because of thefr
direfiil nature.
581. The reason that torments are permitted by the Lord to
exist in the heUs, is, because evils caimot otherwise be there
restrained and subdued. The only means of restraining and
subduing them, and of keeping the infernal crew in bonds, is,
the fear of punishment. No other method is possible. And
without the fear of punishment and torture, evU would rash into
deeds of furious madness, and the whole universe would be dis-
f)ersed : as a kingdom on earth would be, in which there was no
aw, or no penal sanctions to enforce it.
336

HELL. 582, 583
01 THE APPEARANCE, SITUATION, ANL PLURALITY, OP THE
HELLS.
582 In the spfritual world, or in the world inhabited by spirits
and angels, similar objects appear as in the natural world, or that
inhabfted by men ; so aimUar, indeed, that, as to thefr outward
aspect, there is no difference between them. There appear in
the spiritual world plains and mountains, hills and rocks, with
vaUeys between them : there also appear waters, and many other
things that are seen on the earth. But, notwithstanding, all
theae things proceed from a spiritual origin ; on which account,
they are visible to the eyes of spirits and angela, but not to those
ofmen, because men reside in a natural world; and spiritual
beings see the objects which proceed from a spiritual origin, and
natm-al beings see those which proceed from a natural origin.
This is the reason that a man cannot posaibly behold with his
eyes the things in the spiritual world, unless the privilege is ac
corded him of being in the spirit, or until he has passed through
death, when he becomes a spirit himself; nor, on me other hand,
can an angel or a, spirit see any thing in the natural world, unless
he be present with a man who enjoya the privUege of conversing
with angels or spfrits : for the eyes of man are adapt;ed to receive
the light of the natural world, whereaa the eyes of angela and
spirite are adapted to receive the light of the apfritual worid ; and
yet the eyea of both are, to appearance, exactly alike. That the
spiritual world is so constituted, is a thing which the natural man
cannot comprehend ; least of aU can the sensual man, who is a
person that believes nothing but what he aees with his bodily
eyes and touches with his bodily hands ; and, consequently, who
only believes the impressions that he has imbibed by his sight
and touch, from which impressions it is that he tlunka, in conae
quence of which, hia thoughts are material, and not spiritual.
Since there is such a resemblance between the spiritual world
and the natural world, a man who has entered the former after
death, is scarcely aware, that he is not atill in the world in which
he was bom, and out of which he has departed: for which
reason, death is there described as a translation out of one world
into another like it. (That there is such a resemblance between
the two worlds, may be seen above, in the Section on Represent
atives and Appearances in Heaven, nn. 170 — 176.)
683. In the more elevated situations in the apiritual world, are
the heavens ; in the low ones, is the world of spirits ; and be
neath both these are the heUs. The heavens do not appear to
the spirite in the world of apirita, except when their interior
sight is opened : sometimes, however, they appear as miate, or
as white clouds. The reason that they are not otherwise seen,
is, because the angels of heaven are in a more intemal state, as
to inteUigence and wisdom, than the spfrite in the world of
22 337

5'84, 585 HELL.
spfrits, and thus are above their sight. The spirite, however,
who dwell in the plains and valleys, see each other : but when a
separation has taken place between them, which is effected when
they are let into thefr interiors, the evil spirite can no longer see
those that are good, though theae can see the evU ; but they tum
themselves away from them, and when spfrite do this they be
come invisible to those from whom they avert themselves. But
the hells do not appear, because they are closed : only the ep-
trances to them, called Iheii' gates, are seen, when they are
opened to admit spirits of aimilar character to those within. AU
the gates leading to the heUii open from the world of spfrits : and
none of them from heaven.
584. There are hella eveiy where, both under the mountains,
hills, and rocks, and under tho p.lains and vaUeys. Those aper
tures or gates leading to the nellb which- are under the mount
ains, hUls, and rocks, appear to the aight like the holes and
fissures of rocks, some of them stretching far in breadth and
amplitude, some confined and narrow, and most of them rugged.
AU, when looked into, appear dark and dusky ; but the inlemal
spfrits, who are within them, find themselves in a sort of light
resembling that emitted from ignited charcoal. Their eyes are
adapted to receive that light, in consequence of thefr having,
while they lived in the world, been in darkness, with respect to
divine trutha, in consequence of denying them, and having been
apparently in light, with^ respect to falsities, in consequence of
afhrming them ; owing to which, the sight of the eyes of their
spirit had acquired such a tbrmation. From this cause, also, the
light of heaven, to them, is thick darkness ; ao that when they
go out of their caves, they see nothing. From these facte it ap
peared to me most evident, that man comes into the light of
heaven, in proportion as he acknowledges the Divine Being, and
confirma with himaelf the things belonging to heaven and the
church ; and that he comes into the thick darkness of hell, in
proportion as he denies the Divine Being, and confirms in him
self such persuasions aa are contrary to the things belonging to
heaven and the church.
585. Those apertures or gatea leading to the hella which are
situated under the plaina and valleys, have different appearancea
to the sight. Some are Uke those which are under the mount
ains, hills, and rocks ; some are like caves and caverns ; some
are like great chasms and whirlpools ; some are like bogs ; and
some are like stagnant pools of water. All are covered over,
and are not open, except when evil spirite from the world of
spfrits are cast in. When they are open, an exhalation proceeds
from them, either like fire attended with smoke, such as appears
in the afr where houses are on fire, — or like fiame without smoke,
—or like soot, such as issues from a chimney on fire, — or like a
mist and thick cloud. I have heard, that the infernal spirits do
338

HELL. 585, 586
uot aee, nor feel those fires, smokes, or inista, because, when they
are immersed in them, they are aa if in thefr own atmosphere,
and thus in the delight of their life ; which ariaes from the cfr-
cumstance, that thoae objects correspond to the evUa and falaities
by which they are possessed ; for fire corresponds to hatred and
revenge, smoke and soot to falsities originating in those evUs,
flanae to theevils of self-love, and mists and thick clouds to the
falsities originating in them.
686. It haa also been granted me to look into the heUa, and to
see what sort of places they are internally ; for, when the Lord
pleases, the aight of a spirit or angel who is above, can penetrate
to the bottom, and examine what sort of objecte they contain,
notwithstanding their being covered over. It has been gi-anted
me, also, to look into them in this manner. Some hells ap
peared to the sight like caverns or caves in rocks, tending in
wards, and afterwards obliquely or perpendicularly downwards.
Some appeared to the sight like coverts and denp, such aa are
occupied by wUd beasts in forests. Some, like vaulted caverns
and hidden chambers, such as are seen in mines, with caves tend
ing towards the lower regiona. Moat of the hells are threefold.
In the upper parts they appear within quite dark, because those
dwell there who are immersed in the falsities of evil ; but the
lower parts appear aa if on fire, because they are inhabited by
those who are immersed in evils themselvea : for. darkness cor
responds to the falsities of evil, and fire to evila themselves :
and in the deeper hells reside those who have acted from evil,
but more internally ; in the less deep, those who have so acted
more externaUy ; and those who do this, act from the falsities of
evil. In some heUs are seen what appear like the ruins of houses
and cities produced by fires, in which the infernal spfrits dweU,
and in which they conceal themselves. In the milder hells are
seen what appear like rude cottages, in some places arranged
contiguously, in the manner of a city, with lanes and streets ;
and within these houses are infernal spirits, who are engaged in
continual altercations, displays of enmity, beatings, and efforts
to tear each other to pieces ; while in the streete and lanes are
committed robberies and depredations. In some hella are mere
brothels, which are disgusting to behold, being full of aU sorts
of filth and excrement. There are also dark forests, in which
infernal spirits prowl about like wild beaata ; and in which, like
wise, are subterraneous caves, into which they fiee when they
are pursued by others. There also are deserts, where aU is
sterile and sandy ; with, in some places, ragged rocks with cav
erns in them; and in others, hute. Into these desert places,
those are cast out from the hells who have suffered the last ex
tremes ; chiefly thoae who, when in the world, were more cun
ning than others in plotting and contriving artifices and deceit.
Thefr last state is such a Ufe. 339

587 HELL.
687. With respect to the situation of the hells specificaUy, this
can be known to none, not even to the angels in heaven, but only
to the Lord. Their situation, generaUy, however, is known from
fhe quarters in which they are found. For the hella, like the
heavena, are distinctly arranged according to the quarters ; and,
in the spiritual world, the quarters are determined according to
the various loves. AU the quarters, in heaven, begin from tho
Lord as the Sun, who is the East ; and as the heUs are opposite
to the heavena, their quarters begin from the opposite one, that
is, from the west. (On this subject, see the Section on the four
Quarters in Heaven, nn. 141 — 153.) On this account, the hells
in the western quarter are the worst and the moat horrible of all,
becoming successively more and more so, by degrees, in propor
tion as they are more and more remote from the east. These
hells are inhabited by those who, when in the world, had been
full of self-love, and, consequently, fuU of contempt of others,
and of enmity against those who did not side with them, and, at
the same time, full of hatred and revenge against those who did
not treat them with respect and make their court to them. In
the most remote parta of these heUs are those who had been of
the Roman Catholic religion, as it is called, and who then wish
ed to be worshipped as gods, and who, in consequence, burnt
with hatred and revenge against all who refused to acknowledge
their power over the souls of men, and over heaven. They are
still actuated by the same mind, that is, by the same hatred and
revenge, against those who oppose them, as they were in the
world : it is their supreme deUght to commit savage outrages ;
but this ia turned, in the other life, upon themselvea : for in tnefr
heUs, of which the western quarter is full, every one rages like a
madman against every other .who does not allow him to be pos
sessed of divine power. (For further particulars, see the work
On the Last Judgment, and ihe Destruction of Babylon?) But
how the hells in that quarter are arranged, cannot be known,
further, than that the most direful of those of that genus are at
the sides, bordering on the northern quarter, and the leaa direful
are towards the south. Thus the direful nature of the hells di
minishes as they proceed from the northern quarter to the south-
em ; as it also does, by degrees, towards the east. Towards the
east dwell those who had been full of self-conceit, and did not
believe in the Divine Being, but who, nevertheless, had not been
influenced by such hatred and revenge, nor such deceit, as those
whose abodes are in the deeper regions of the western quarter.
In the eastern quarter, there are not, at this day, any hells ;
those which were there having been transferred to the fore part
of the western quarter. In the northern and southern quartera
there are many hells : they are inhabited by those, who, when
they lived on earth, had been full of the love of the world,
and, from that origin, of evils of various kinds, such as enimty,
340

HELL. 687, 588
hosiUity, theft, robbery, craft, avarice, and unmerciftilnesa. The
worst heUs of this genus are in the northern quarter, and the
milder are in the southern. Their direful nature increases, in
proportion aa they are nearer to the western quarter, and also, as
they are more remote from the south ; and it diminishes, in pro
portion as they approach the eastern quarter, and alao, as they
approach the southern. Behind the hells that are in the western
quarter, there are dark foreste, in which malignant spirite prowl
about like wild beaata : and it is the same behind the hells in the
northern quarter. But behind the heUs in the southern quarter
are the deserts, mentioned just above. Thus much may suffice
to be said respecting the situation of the hells.
688. With respect to the plurality of the hells, they are as
many in number as are the societies of angels in the heavens,
because every heavenly society has an infei-nal society corre
sponding to it in the way of opposition. That the heavenly so
cieties are innumerable, and all distinctly arranged according to
the goods of love, of charity, and of faith, has been shown above
(in the Section on the Societies of which Heaven consists, nn.
41 — 60 ; and in that on the Immensity of Heaven, nn. 416 —
420) ; and it is the same with the infernal aocieties, which are
arranged according to the differences of the evils oppoaite to
those gdods. Every evil includes infinite varieties, the same as
every good. That such is the fact, wUl not be comprehended,
by those who only have a simple idea respecting every evil, as
respecting contempt, respecting enmity, reapecting hatred, re
specting revenge, reapecting deceit, and respecting others of the
like nature : but be it known to them, that every one of those
evUs contains so many specific differences, and every one of
these, again, so many other specific or particular differences, that
a volume would not suffice to enumerate them all. The heUs
are so distinctly arranged in order, according to the differencea
of every evil, that nothing more orderly and distinct can be con
ceived. It may hence be evident, that the heUs are innumerable,
one being near another, or remote from it, according to the dif
ferences of their evUs, general, specific, and particular. There
are also heUs beneath heUs. Some communicate with otheraby
intervening passages, and more by exhalations ; the communica
tions being regulated precisely according to the affinitiea between
one genus^or species of evU and the othera. How great is the
number of the heUs, was also granted me to know fi-om the fact,
that there are heUs under every mountain, hiU, and rock, and
under every plain and vaUey, and that the hells extend under
them in length, in breadth, and in depth. In one word : the whole
of heaven, and the whole of the worid of spirite, are, in a manner,
excavated beneath : and under them ia a continuous heU. Thus
much may suffice to be said reapecting the plurality ofthe hellH.
•' 341

589 HELL.

OF THE EQUILIBRIUM BETWEEN HEAVEN AND HELL.
589. All things must be balanced in equilibrium, in order that
any thing may be capable of existing. Without equUibrium,
there ia no action and reaction ; for equilibrium is the balance
between two forces, one of which acts, and the other reacte : the
state of rest which resulte from equal action and reaction being
what is called equUibrium. In the natural world, an equilibrium
is maintained in all and in every thing belonging to it ; and in
general, in the atmospheres themselves, in which the inferior
parte react and resist, in the same ratio aa the superior parts act
and press upon them. In the natural world, also, there is an
equilibrium between heat and cold, between light and shade,
and between dryness and moisture; the medium temperature
being their equUibrium. There is likewise an equilibrium in aU
the aubjecta of the several kingdoms of nature, which are three,
the mineral kingdom, the vegetable kingdom, and the animal
kingdom ; fbr without an equilibrium maintained in those king
doms, nothing could exist or subsist. Everywhere there is, as it
were, an effort acting on one side, and another reacting on the
other. All existence, or every effect, is produced in equilibrium :
and it is produced in this way ; that one force acta, and another
suffers itself to be acted upon ; or that one force fiows in with
acting, and the other receives it, and yields to it, in a suitable
manner. In the natural world, that which acte, and that which
reacts, are called a force, and an effort ; but in the spiritual
world, that which acts, and that which reacts, are caUed Ufe,
and will. Life is there a living force, and will is a living effort,;
and the equUibrium itself ia called Uberty or freedom. Spfritual
equilibrium, therefore, or freedom, existe and subsiste between
good acting on one part, and evil reacting on the other ; or else,
between evil acting on one part, and good reacting on the other.
With the good, the equilibrium is between good as the agent
and evU aa the reagent ; but, with the evil, between evil as the
agent and good as the reagent. The reason that spiritual equiU-
brium is that between good and evil, is, because the whole of
man's life haa reference to good and to evil, of which his will is
the receptacle. There is also an equiUbrium between fruth and
talsity ; but this is dependent upon that between good and evU.
The equUibrium between trath and falsity is like that between
light and shade, which operate upon the subjecte of the vegetable
kingdom in proportion as they have in them heat and cold : for
that light and shade produce nothing of themselves, but that
heat operates by them, is evident from the fact, that the light
and shade in the season of winter, are similar to the light and
shade in the season of spring. Comparison is made between
truth and falsity and light and shade, on account of thefr corro-
342

HELL. 590^ 591
Bpondence; for fruth corresponds to light, falsity to shade, and
heat to the good of love. Spiritual light, also, is truth, spiritual
shade is -falsity, and spiritual heat is the good of love (On
which subject, see the Section on Light and Heat in Heaven
nn. 126 — 140.) '
590. There is a perpetual equUibrium between heaven and
heU. From heU there continually exhales and ascends the effort
of doing evU ; and from heaven there continually exhales and
descends the effort of doing good. In that equilibrium existe
the worid of spirits, which is stationed in the midst between
heaven and heU. (See above, nn. 421—431.) The reason that
the worid of spu-ite is placed in that equUibrium, is, because
every man, after death, first enters the world of spirite, and is
there kept in a state simUar to that in which he was in the
world; which could not be accompUshed, did not the most
perfect equiUbrium there prevaU : for by means of this, aU are
explored as to thefr quality, being left there to thefr liberty,
such as they enjoyed whUe in the world. Spiritual equilibrium,
aa exiating with men and apirits, is freedom or liberty ; as stated
just above. (N. 589.) Of what description is every one's free
dom, is known to the angels in heaven by the communication of
his affections and of the thoughta originating in them ; and is
rendered apparent to the sight of angelic spirita by the ways in
which the parties walk. Spirits that are good walk in the ways
which tend towards heaven ; whereaa spirite that are evU walk;
in the ways which tend towards hell. In that world, ways
actuaUy appear ; which is the reason that, in the Word, ways
signify the truths which lead to good, and, in the opposite sense,
the falsities which lead to evU. It is from this origin, also, that
going, walking, and journeying, signffy, in the Word, progres
sions of life.(') It has often been granted me to see thoae ways,
and to observe spirits going and walking in them freely, accord
ing to their affectiona and the thoughts thence proceeding.
691. The reason that evil continually exhales and ascends fi-om
heU, and good continually exhales and descends from heaven, is;
because there ia a spiritual sphere encompaaaing every one,
and which issues and exudes from the Iffe of his affections
and consequent thoughta.(^) As such a sphere of his life iaaues
from every individual, it followa, that such a sphere also issues
(') That to journey, in the Word, signifles progression of life; in like manner, to
go, nn. 3335, 4375, 4554, 4585, 4882, 5493, 5605, 5996, 8345, 8397, 8417, 8420, 8557. That
to go, and to walk, with the Lord, denotes to receive spiritual life, and to live -with
Him, n. 10,567. That to walk denotes to live, nn. 519, 1794, 8417, 8420.
(') That a spiritual sphere, which is a sphere of life, flows forth and issues from every
man, spirit, and angel, and encompasses them, nn. 4464, 5179, 7454, 8630. That it flowa
forth from the life of their affections and thoughts, nn. 2489, 4464, 6206. Th t spirita
are known as to their quality, at a distance, from their spheres, nn. 1048, 1(53, 1816,
1504. That spheres from the evil are contrary to spheres from the good, nn. 1695,
10,187, 10,812. That those spheres extend themselves far into angelic societies, ao-.
oordin» to the quality and quantity of good, nn. 6598—6613, 8063, 8794, 8797. And
into infernal societies according to the quality and quantity of evil, nn. 8794, 8797.
.343

591, 592 HELL.
from every society of heaven, and from every society of hell ;
and, consequently, from all those societies together ; that is, from
the whole of heaven, and from the whole of hell. The reason
that there is an influx from heaven of good, is, because aU ite
inhabitante are grounded in good : and the reason that there is
an influx from heU of evU, is, because aU ite inhabitante are
immersed in evil. All the good which flows from heaven, pro
ceeds from the Lord ; for the angels who inhabit the heavens are
all withheld from their own proprium and kept in the Lord's
Proprium, which is Good Iteelf: whereas the spfrite that inhabit
the hella are all inimersed in their awa. proprium ; and the pro
prium, of every one is nothing but evU, and, as being nothing
put evil, is hell.(') From these facte it may be evident, that the
equilibrium in which the angels in the heavens and the spirite in
the hells are kept, is not like that which existe in the world of
spirits. The angels in the heavens flnd their equilibrium in the
measure of good in which they had been willing to be grounded,
or in which they had Uved, while they were in the world ; and,
consequently, in the degree in which they had held evil in aver
sion: whereas the spirite in hell flnd their equilibrium in the
measure of evU in which it had been their wiU to be immersed,
or in which they had lived, while in the world ; and thus, conse
quently, in the degree in which, in heart and apfrit, they had
been oppoaed to good.
592. Unless the Lord governed both the heavens and the
bells, no equUibrium could be preserved ; and ff there were no
equiUbrium, neither heaven nor hell could exist ; for aU things
in the universe, that is, both in the natural world and in the
spiritual, maintain their stations by equUibrium. That such is
the fact, every rational man can perceive : suppose a preponder
ance on one side, and no resistance on the other, would not both
perish ? So would it be in the spiritual world, if good did not
react against evil, and perpetually restrain its inaurrectiona ; and
did not the Divine Being solely do this, heaven and hell would
perish, and with them the whole human race. I use the ex
pression, " Did not the Divine Being solely do this," because the
hrqprium of every one, whether angel, spirit, or man, is nothing
but evU (see above, n. 591) ; on which account, no angels and
spirits can possibly resist the evils that continually exhale fi-om
the hells, because, fi-om their proprium, they all tend towards
hell themselvea. From theae facte it is evident, that unless the
Lord alone governed both the heavens and the hells, there could
not possibly be salvation for any one. Besides, all the hells act
as one force, since evils are connected together in the hells as
goods are in the heavens ; and to resist aU the hells, which are
. <') That the proprium of man is nothing but evil, nn. 210, 215, 781, 874, 876, 876, 987
1047, 2807, 230S, 3518, 3701, 8812, 8480, 8550, 10,283, 10,284, 10,280, 10,732. That th«.
p^¦^>pt¦imli of man is hell appertainmg to him, nn. 694, 8480.
• 344 '•

HELL. 59.3—595
u:numera,ble, and which act simultaneously against heaven, and
aaamst all ite inhabitante, is possible to nothing but that Divine
1 ower alone, which solely proceeds from the Lord.
593_. The equUibrium between the heavens and the hells is
dmiinished and increased, on the one side or on the other, ac
cording to the number of new-comers who respectively enter into
heaven and heU, who amount to many thousands a day. To
know and perceive which way the balance incUnes, and to regu
late and equalize it with perfect exactness, is not within the
power of any angel, but of the Lord alone. For the Divine
Sphere proceeding from the Lord is omnipresent, and every
where sees where any thing is in danger ; whereas an angel onlv
seea what is near him, and cannot so much as perceive, within
himself, what is passing in his own society.
594. How aU things are arranged in the heavena and in the
hella, so that all the inhabitante, both coUectively and individually,
should be maintained in their equUibrium, may in some measure
appear from what has been advanced and shown above respecting
the heavens and the heUs : as, that aU the societies of heaven are
distinctly arranged, in the moat perfect order, according to the
varieties of good, and their genera and apecies ; and all the soci
eties of hell according to the varieties of evU, and their genera
and species ; and that under every society of heaven there is a
society of hell, corresponding to it in the way of opposition, from
which opposite correspondence resulte an equUibrium between
them ; on which account it is perpetually provided by the Lord,
that the infernal society situated beneath a heavenly society
should not become the stronger ; and, so far as it begins to do
so, it is restrained by various means, and is reduced to the
proper proportion required for the equiUbrium. These means
are various, of which only a few shall be mentioned. Some of
them have reference to a stronger presence of the Lord ; some,
to the stricter communication and conjunction of one or more so
cieties with others ; some, to the ejection of the supernumerary
infernal spirits into the deserte ; some, to the transferring of some
of them from one hell into another; some, to the regulation of
the inhabitants of the hells, which is effected in various ways ;
some, to the concealing of certain hells under denser and grosser
coverings ; and alao to the letting of them down to greater depths.
Not to mention other means employed, including those which are
provided in the heavens which are over them. Theae facts are
adduced, that it may in some measure be perceived, that the
Lord alone provides, that there should be everywhere maintained
an equUibrium between good and evil, and thus between heaven
and hell, for on such equiUbrium ia founded the preservation ol
all in heaven, and of all on earth.
595. It ia to be obaerved, that the hells continually assaidt
heaven, and endeavor to destroy it : and that the Lord contin-
345

595, 696 HELL.
uaUy protecte the heavens, withholding ite inhabitante fi-om the
evUs which proceed from thefr proprium, and keeping them in
the good which proceeds fi-om Him. It has often been granted
me to perceive the sphere which flows from the hella, which
whoUy consisted of a sphere of efforts to desfroy the Divine
Sphere proceeding fi-om the Lord, and, consequently, heaven.
I have also sometimes perceived the ebullitions of certain heUs,
which were efforte to emerge and to desfroy. On the contrary,
the heavens never assault the heUs ; for the Divine Sphere pro
ceeding from the Lord is a perpetual effort to save aU ; and as
those who inhabit the hells cannot be saved, because they are
immersed in evU and are in opposition to the Lord's Divine
Operation, what is done with them is, that, as far as possible,
their insurrections are quelled, and their fierce outrages are re-
sfrained, that they may not exercise them on one another beyond
the permitted bounds. This ia effected accordingly, by innumer
able means, involving Divine Power.
596. There are two kingdoms into which the heavens are
divided, called the celestial Kingdom and the spiritual kingdom.
(Reapecting which, aee above, nn. 20 — 28.) In the same man
ner, there are two kingdoms into which the hells are divided.
One of these is opposite to the celestial kingdom, and the
other is opposite to the spfritual kingdom. That which is
opposite to the celestial kingdom ia situated in the western
quarter, and ite inhabitants are caUed genii ; but that which is
opposite to the spiritual kingdom is situated in the northern and
southern quarters, and ite mhabitants are called spfrits. All
who dwell in the celestial kingdom are grounded in love to the
Lord ; and aU who inhabit the hells opposite to that kingdom
are immersed in the love of self: whereas all who dwell in the
spiritual kingdom are grounded in love towards the neighbor ;
¦ and all who inhabit the hells opposite to that kingdom are im
mersed in the love of the world. It was made evident to me by
this circumstance, that love to the Lord and the love of self are
the opposites of each other ; and that it is the same with love
towards the neighbor and the love of the world. It is inces
santly provided by the Lord, that no efflux should be directed
from the heUs opposite to the Lord's celestial kingdom towards
the angels who dwell in His spiritual kingdom ; for if this were
to be permitted, the spfritual kingdom would perish. (The rea
son of which may be seen above, nn. 578, 679.) These are tiie
; two general equilibriums, which are perpetually preserved from
infringement by the Lord.

HELL. 597

THAT MA.N IS IN THE ENJOYMENT OF FREEDOM THROUGH THE
EQUILIBRIUM THAT IS MAINTAINED BETWEEN HEAVEN AND
HELL. 597. The equUibrium between heaven and heU has been treated
of in the preceding Section ; and it has there been shown, that it
IS an equiUbrium between the good which proceeds from heaven,
and the evU which proceeds from hell; and that, consequently.
It is a spiritual equUibrium, which, in its essence, ia freedom or
liberty. The reason that spfritual equilibrium is, in "its easence,
fi-eedom or liberty, is, because it is an equUibrium between good
and evU, and between truth and falsity, which are spfritual
things : wherefore, the power of wiUing either good or evU, and
of thinking either truth or falsity, and of choosing the one in
preference to the other, is the liberty of which we are here treat
ing. This Uberty is given to every man by the Lord, nor is it
ever taken away from him. In its origin, indeed, it doea not
Extracts from the Aeoana Coelestia, on the Freedom or M)erty of Man, on Influx, and
on the Spirits Tyy wlwm Oommmnications are eff'ected.
On Freedom oe LmEEiy. That all freedom is attendant on love or affection, since
what a man loves, this he does freely, nn. 2370, 8158, 8987, 8990, 9585—9591. As free
dom is attendant on love, that it is tte life of every one, n. 2873. That nothing appears
as a man's own, but what is from freedom, n. 2880. That there is heavenly freedom
and infernal freedom, nn. 2870, 2873, 2874, 9589, 9590
That heavenly freedom is attendant on heavenly love, or on the love of what is good
and true, nn. 1947, 2870, 2872. And as the love ofgood aud of truth ia from the Lord,
that freedom essentiaUy consists in being led of tbe Lord, nn. 892, 905, 2872, 2886,
2890, 2891, 2892, 9096, 9586, 9587, 9589, 9590, 9591. That man is introduced into heav
enly freedom by the Lord through regeneration, nn. 2874, 2875, 2882, 2892. That mau,
in order to be capable of being regenerated, ought to have freedom, nn. 1937, 1947,
2876, 2881, 3145, 3146, 3158, 4081, 8700. That otherwise the love of good and of truth
cannot be implanted m man, and appropriated to him apparently as his own, nn. 2877,
2879, 2880, 2888. That nothing is conjoined to man in a state of compulsion, nn. 8700,
2875. That if man could be reformed by compulsion, all would be saved, n. 2881.
That compulsion, in reformation, is hurtful, u. 4931. That all worship from freedom is,
real worship, but not that which is from compulsion, nn. 1947, 2880, 7349, 10,097.
That repentance ought to bo done in a free state, and that what is done in a state of
compulsion is of no aviul, n. 8392. States of compulsion, what,»n. 8392.
That it is granted to man to act from freedom of reason, that good may be provided
for him ; and that on this account man possesses the freedom of thinking and also of
-willing what is evil, and likewise of doing it, so far as the laws do not forbid, n. 10,777.
That man is held by the Lord between heaven and hell, and thus in equilibrium, that
he may be in possession of freedom, for the sake of his reformation, nn. 5982, 6477,
8209, 8907. That what is inseminated in freedom remains, but not what is inseminated
m compulsion, n. 9588. That on this account, freedom is never taken away from any
cae, nn. 2876, 2881. That no one is compelled by the Lord, nn. 1937, 1947.
Th.at a man may compel himself from a principle of freedom, but cannot be com
pelled, nn. 1937, 1947. That a man ought to compel himself to- resist evil, nn. 1987.
1947, 7914. And likewise to do good as from himself, still acknowledging that it is
from the Lord, nn. 2888, 2891, 2892, 7914. That man has a stronger freedom in temp-^
tation-combats in which he conquers, since he then forces himself more mteriorly to'
resist; although it appears otherwise, nn. 1937, 1947, 2881. ,, j
•That infernal freedom consists in being led by the loves of self and of the worid, and
their concupiscences, nn. 2870, 2873. That the inhabitants of hell know no other free
dom n. 2871. That heavenly freedom is as distant from infernal freedom, as heaven
is from hell, nn. 2873, 2874. That infernal freedom, which consists in being led by the'
loves of self and of the worid, is not freedom, but slavery, nn. 2884, 2890 ; since shvvw;,
consists in being led of hoU, nn, 9586, 9589, 9590, 9591. tr ''¦

597, 698 HELL.
belong to man, but to the Lord, it being from the Lord ; but,
nevertheless, it is given to man, together with Ufe, as his own :
and it is given him to this end, — ^that he may be capable of be-
irig reforfned and sa-ved ; for without liberty or freedom there can
be no reformation and salvation. Every one who takes any
rational view of things may see, that man is at liberty to think
either Ul or weU, sincerely or insincerely, justly or unjustly ; and
also, that he is at liberty to speak and to act weU, sincerely, and
justly, but is withheld from speaking and acting iU, insincerely,
and "unjustly, by spiritual, moral^ and civU laws, by which his
extemal is kept in bonds. From these facts it is evident, that
the spfrit of man, which is that which thinks and wills, is in the
enjoyment of Uberty ; but that his extemal, which is what speaks
and acts, is not, except in conformity with the above-mentioned
laws. 598. The reason that man would not be capable of being
reformed, unless he were in the enjoyment of liberty, is, be
cause he is bom into evils of aU kinds. These must be re
moved, in order that he may be saved: and they cannot be
i-emoved, unless he sees them in himself, and acknowledges
them ; and aftei-wards ceases to wiU them, and at length holds
them in aversion. It is then that they are first removed. This
On iHTLTiit. That all things which man thinks, and whiob be -wills, enter by influx ;
from experience, nu. 904, 2886, 2887, 2888, 4151, 4319, 4820, 5846, 5848, 6189, 6191,6194,
6197, 6198, 6199, 6213, 7l47, 10,219. That man's capacity of viewing things, of think
ing, and of forming analytical conclusions, is from influx, nn. 1285, 4319, 4820. That
man could not live a single moment, if influx from the spiritual world were taken away
from him ; from experience, nn. 2888, 5849, 5854, 6321. That the life which flows in
from the Lord varies according to the state of man, and according to reception, nn. 2069,
6988, 6472, 7343. That with the evil, the good which flows-in from the Lord is turned
into evil, and truth into what is false, from experience, nn. 3642, 4632. That the good
and truth, which continually ttow-in from theLord, are so far received, as they are not
dWosed by what is evil and false, nn. 2411, 8142, 3147, 5828.
That all good flows-in from the Lord, and all evil from hell, nn. 904, 4151. That
ftian believes at this day that all things are in himself and are from himself when yet
tliey enter by influx, and he inay know this from the doctrinal tenet of the clinrob,
-ij-hich teaches that all good is from God, and all evil from the devil, nn. 4249, 6193,
S206. But if man believed according to the doctrinal tenet, he would not then appro
priate evil to himself, nor would he make good his own, nn. 6206, 6324, 6326. How
nappy the state of man would be, if he believed that all good flows into liim from the
Lord, aud all evil frorn bell, n. 6325. That those who deny heaven, or know nothing
about it, are ignorant, that there is any influx from thence, nn. 4322, 6649, 6193, 6479.
what influx is, illustrated by comparisons, nn. 6467, 6480, 9407.
That t;he all of life flows-in from the first Fountain of Life, because it is from, that
Source, and tbat it flows-in continually, thus from the Lord, nn. 8001, 3318, 3337, 8338,
8844, 3484, 3619, 3741, 3742, 8743, 4818, 4819, 4320, 4417, 4524, 4882, 5847, 6986, 6825,
6468, 6469, 6470, 6479, 9276, 10,196. That influx is spiritual, and not physical, thus
mt influx takes place from tbe spiritual world into the natural, and not from the nat
ural into the spfritual, nn. 8219, 6119, 5259, 5427, 5428, 5477, 6822, 9110, 9111. _ That
influx takes place through the internal man intothe external^ or through the spirit into
tho body, and not contrariwise, beoause the spirit of man is in the spiritual world, and
the body in the natural, nn. 1702, 1707, 1940, 1954, 6119, 6259, 5779, 6322, 9110. That
tne internal man is in the spiritual world, and the external iu the natural worid, nn.
978, 1016, 8679, (4459,)^ (4528,) (4524,) 6057, 6309, 9701—9709, 10,156, 10,472. That it
appears as if influx took place from the externals appertaiining tu man into the internals,
ijift that it is a fallacy, n. S721, .That with man there is influx into the things of. his
rational faculty, arid througb these into scientiflcs, and notbontrariwise, nn. 1495, l707,
1940. What IS the nature of th'e order of influx, nn. 776, SSO, 109«, 1498, 7270. That
348

HELL. 698, 599
could not be accomplished, unless man possessed in himself
good as weU as evil ; for he is capable, from good, of seeing evUs,
but not, fi-om evil, of seeing goods. The spiritual goods which
man is capable of making objects of his thoughts, he learns,
fi-om his infancy, by reading the Word and hearing sermons ;
and he learns moral and civil goods by living in the world.
This is the first reason why man ought to be in ^-he enjoymen
of Uberty. Another is, that nothing is appropriated fo man
but what he does from an affection that is proper to his love .
other things may indeed enter his mind, but no further than
into his thought : nothing else enters into his will : and what
does not enter into tbe will, also, does not become his own :
for the thought draws its materials from the memory, but the
will from the life itself. Nothing that man ever does or thinks
is free, but what proceeds from his will, or, what is the same
thing, from an affection belonging to his love. Whatever a
man wills or loves, he does freely ; in consequence of which,
a man's liberty, and the affection which is that of his love or
of his will, are one : on which account, therefore, man must be
in the enjoyment of freedom, in order that he may be capable
of being affected by truth and good, or of loving them, and that
they may become, in consequence, as if they were his own. In
one word, whatever does not gain admission to man in a state of
freedom, doea not remain in him, because it is not an object of
his love or of his will : and whatever is not an object of a man's
love or will does not belong to hia spirit : for the esse of the
spirit of man is his love or wiU. We uae the terms, " his love
or wiU," because what a man loves, he also wills. Theae then
are the reaaons that a man cannot be reformed, except he be in
a state of liberty. (Further particulars respecting man's liberty
or freedom may be seen in the Arcana Coelestia, in the places
referred to in the extracts inserted above, p. 347.)
699. In order that man may be in a state of Uberty, as neces
sary to his being reformed, he is connected, as to his spirit, with
heaven and with heU : for spirits from heU, and angels from
heaven, are attendant on every man. By the spirits from hell,
man is held in his evU ; but by the angels from heaven, he is
held in good by the Lord. Thus he is preserved in spiritual
equUibrium, that is, in freedom or liberty. (That angels from
mere is immediate influx from the Lord, and likewise mediate through the spiritu^
world or heaven, nn 6068, 6807, 6472, 9682, 9683. That the Lord's influx flows mto
the good appertaining to ian, and through the good into the truth but not conton-
wiso nn. 5482, (5649 ) 6027, 8686, 8701, 10,153. That good gives the faculty of receiv-
tafii flnx from the I^ird, b-'it not truth' without ffood, n. 8321. That nothing is injun-
oul which flows into th'e thought, but what fows into the will, smee the latter is
''PflirilJl^'c'ra^eneXV common influx, n 5860, That it is a contmu^ effort to
act according to orfer, n. 6211. That this influx flows mto the hves of ^.ma s n 5m
And likewise into the subiects "f the vegetable kmgdom, n. 8648. Ihat, also. accOTO
^B to Kneraf cr cou-mon influx, tholghtfalls intospeech, and wdl mto actions and
gestures, with man, n. 5862, 5990, 6192, 6211. ^^^

600—602 HELT^.
heaven, and spirite from hell, are adjoined to every man, may
be seen in the Section on the Conjunction of Heaven with the
Suman Race, nn. 291—302.)
600. It is to be observed, that the conjunction of man with
heaven, and with hell, is not, immediately, with heaven and hell
themselves, but mediately, through spirits inhabiting the world
of spirits. It is these spirite who are adjoined to man, and not
any from hell or from heaven themselves. Through evil apirits,
abiding in the world of spirits, man has conjunction with hell ;
find through good spirits, abiding there also, he has conjunction
with heaven. It is ou this account, that the world of spirite
has its station in the intermediate region between heaven and
hell: and ia the seat of the actual equilibrium between them
(That the world of apirits ia intermediate between heaven and
hell, may be seen in the Section on the World of Spirits, nn.
421 — 431 ; and that that world is the seat of the actual equUib
rium between heaven and hell, in the Section immediately-
above, nn. 689 — 696.) From these facts it is evident, whence it
is that man is in the enjoyment of freedom or liberty.
'. 601. Something further shall be stated respecting the spirits
that are adjoined to man. An entire society may have com
munication with another society, or with any individual, be he
where he may, by the mission of an emissary spirit. The spirit
¦thus commissioned is denominated " a subject of many." It is
the same with the conjunction of a man with societies in heaven,
and with societies in hell, by spirite adjoined to him belonging
to the world of spirits. (Respecting these " subjects," see, alao,
the Arcana Coelestia, in the placea referred to below.)
. 602. In the laat place, something shall be mentioned respect
ing that inherent conviction, which man possesses, respecting
his life after death, as a result of the influx which he receives
from heaven. There were certain spirite belonging to the sim
ple populace, who had lived, in the world, in the good of faith,
¦^ho were brought into a state similar to that in which they had
been when in the world. This can be effected with any one,
when the Lord gives permission. It was then shown what idea
they had entertained respecting the state of man after death.
They said, that certain persons of intelligence had asked them
in the world, what they thought respecting their soul after their
life in the world ; to which they replied, that they did not know
what the soul is. Upon this the intelligent persons asked them,
•vfhat their belief was respecting their state after death ; to which
they answered that they believed that they should live as spirits.
'On SuBjEora. That spirits sent forth from societies of spirits to other societies, also
tiO other spirits, are called subjects, nn. 4403, 6856. That communications in the othet
iijfe ore effected by such emissary spirits, nu. 4408, 6866, 6983. That n spirit, who,
b^ing sent forth, servos for a subject, does not think from himself, but from those by
Inborn be is sent forth, nn. 6985, 6986, 6987. Several particulars coucerning those
Hpirits, nn. 6988, 6989. . . i
§50

HELL. 602, 603
The interrogators then inquired, what faith they entertained
respecting a spirit ; wben they said, that it is a man. Upon
' being askedhow they knew this ; they repUed, that they knew
it, because it was so. Upon which those inteUigent persona
wondered that such faith should be possessed by the simple, and
not by them. ^ It ¦was thence made evident, that every man who
is in conjunction with heaven, has an inherent conviction that
he is to live after death. This inherent con-dction comea from
no other origin than an influx from heaven, that is, through
heaven from the Lord, conveyed through the medium of the
spirits who are adjoined to man from the world of spirits. It
is enjoyed by those who have not extinguished thefr freedom of
thinking, by principles previously aasumed, and confirmed in
various ways, reapecting the soul of man ;' such as affirm it to
be either pure thought, or aome animated principle, the seat of
which they seek for in the body : when, nevertheless, the truth
is, that the soul is nothing but the life of man, but the spirit ia
the man himself, and the terrestrial body, which he carries
about in the world, is only an instrument, by means of which
the spirit, which is the man himaelf, acta in the natural world,
in a manner suited to the nature of that world.
603. The particulars which have been delivered in thia work
respecting heaven, the world of apirits, and hell, will appear
obscure to thoae who take no pleaaure in acquiring a knowledge
of spiritual truths ; but they will appear clear to those who take
pleaaure in that acquirement ; and especiaUy to those, who
cherish an affection of truth for its own sake, — that ia, who love
truth because it is truth. For every thing that is loved entera
with light into the ideas of the mind : an i this is emiriently the
case, when that which is loved is truth : for all truth dwells m
lieht 361

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

Obap.
Liiil iii

GENESIS. Vebses. S,424257. 10, 11

EXODUS.
xxix. 18, 25, 41
LEVITICUS.
i 9, 13, 17
u. 2,9
Ti. 8,14
zxiiL 12, 13, 18

NUMBERS.
vi. 26
jlV. 3, 7, 13
zxrilL 6, 8, 13
xxix 2, 6, 8, 18, 36

DEUTERONOMY.
iv. 19
xviii. 3, 4, 6

JUDGES.
xvii. &; xviii. 2d SAMUEL.
xxiv. 16, 16, 17
352

Nm. 137
372341341

287

287287287287

287287
287287

122
122

324

229

Cbap.vL

TUl.
ix.ix.ix.X.xiiLxiv.xix.xxix. xxx.xxxiLxxxiiLxxxiii.xxxivxaxlii.xlv.xlix.
Iii.Iii
Ut.UtIriiiUx.

2d KINGS.
TxBsxe. 17
PSALMa

Ann. 76

xxxi.

9

xxxvi

6.1

xxxvii

37

xi

IS

xliii

3

ciii

20

civ.

2

cxviii

6

197
216 287
S66 129
229 129
197

TSATAH.

8

197

1

21«

5,6

287

17-. 18

570

12, 13, 14

366

10

119

80

S65

23, 24, 26

807

19

366

26

119

6,7

365

17,18

287

5

216

i,s

287

9,10

570

17,18

366

6

129

8

365

6

129

1

180

1

287

13

26

10

287

2

216

8

281

mnEX.

JEREMIAH.
HAGGAL
Cbap.
Viiiism.
NUH.
Chap
ViEsra.
Ntn£
viii
1.2
122
ii.
9
281
xvi.
6
287
xvii.
8
365
xxiii
6
216
ZECHARLAH.
XXT.
87
287
•
471
XXV.
14
471
I.
6
-jTxi-y.
11
287
viii
12
287
xxxi.
38,34
J5, 271
ix.
3,4
365
xxxii
19
471
xlvii
7
366
iL
87 18
366865
MALACHL
IT.
1
670
EZEKIEL.
MATTHEW
ii
9,10
268
via
15, 16, 18
122 '
iii
10
670
xvi
10,18
180
iv.
16
129
xxvi
7,12
365
v.
18
260
xxvii
1 to end
365
vi
S3
64
xxxii
7,8
119
vi
24,25
281
471 471
xl — ^xlTiii
171, 197
vii
vii
24,26 22,23
vii
18, 14
684
viii
41, 42, 50
670
DANTRti.
viiiX.
1216
575 278
T.
2,8,4
865
xi
27
6
-vii. — ^zil
171
xi
25,26
858
xii
8
846
xi
29,30
359
xi
6
366
xi
30
633
xii
8
287
HOSEA.
xii
36
607
ii.JT. xii
19 9
9
216
471 865
xiiixiii. xiii.xiii.
43 12
13, 14, 15
6
348 349363122
xiii
42,50
675
xvi
27
471
JOEL.
xvii. xviii
2 119,
8,9
129, 180
570
ii
2, 10, 21
119
xix.
24
365
30, 81
670
xix.
4, 5, 6, 11
372
11.
15
119
XX. xxii
27,2837, 88, 39, 40
218 19
xxiixxii
11, 12, 13
13
48
675
I
HABAKKUK. 6
197
xxiixxiii xxiv.
12,1327 29, 80, 31
180606 1
xxiv.
?9
119
xxiv.
17, )R
208
xxiv.
61
576
ZEPHANIAH
XXT.
29
349
m
12.18
865
XXV. XXT.
32—4680
471 676
XXT.
41
67»
353
INDEX.

MATTHEW {continued).

Chap.
^viii. xxviii

ULtITivi
ix. X.
xiixii.xiiixiii. xiii
xiv.xiv.xvi xvi
xvixvii xvii.xviiiXX.
xxi. xxii. xxiv. xxiv.

ii'li iii
iiiT.tITt

16
3

MARK.

LUKE.

JOHN.

Nm. 6
180

ii

27,28

287

ix.

3

129, 180

IX.

43—49

670

X.

14

281

X.

6, 7, 8, 9

372

xvi.

6

180

9

570

6

287

38

349

20,21

357, 865

29

180

5,6

287

16,24

265

2,3

462, 607

29,30

324

25, 26, 27

471

28

575

33

365

21

365

19,31

865

29, 30, 31

466

24,

570

20, 21 '

33

31,32

208

16,17

281

17,18

534

36, 36

382

26

218

4

180

36, 37, 88

316

354

18

84

4,9

129

1, 8, 4, 10, 14

137

19,21

187

86

6

19

129

87

84

46,46

US

M

lil

JOHN (contiti'ued),

Chap.
viii.
viii
ix.X.
xi.xii.
xiixiv.xiv.xiv.xiv.xiv.XV.XV.XV.XV.
xvixvixvi.xvii

ILiiiiiiiv. v.viix.
ix.xiv.xiv.xiv.xvixvixvi.xviiixix.xix.xix.XX.XX. xxixxixxixxi xxixxixxiL

Vbbsbs,

Vmt

56

8^

12

129

16

129

30,38

a

24,25

5

36, 36, 40

129

40

466

10,11

2

6

6

21,23

16

2

61

27

287

4,7

11

10, 12

16

4—10

81

4

147

13, 14, 16

2

15

5

33

287

2

5

11,13

180

19, 21, 26

287

26, 27, 29

461

APOCALYPSE.

23

471

4,6

180

17,18

365

4

180

1

268

12

119

2

670

17,18

570

4

868

13

471

9,10

670

8

123

15

180

8,9

670

2,18

670

11, 18

180

2

670

20

670

18,16

471

14,15

670

17

73

24

129

187

16

197

1. 2, l«J, 17, 18

mi

8

670

18

«71

INDEX

HEA-VEIS?^ -A.:NriD HELX..

The Mgures refer to the numhers of the paragraphs.

Abraham. — In the Word, Abraliam,
tsaao, and Jacob, denote tiie Lord as to
His Divine, and His Divine Human, 526.
Action and Eeaction. — In tiie natural
world, tiiat -wiiioli acts, and that -wiiicli re
acts, are called force, and also endeavor or
effort : but in tlie spirital -world tiiat w-hich
acts and that -w-hicn reacts are called Ufe
and mil. Life in that -world is a living
force, and will is a living effort, 589.
AcTiviTr. — Moral and civil life is the ac
tivity of spiritual life, 529.
Administrations. — There are in heaven,
as on earth, various administrations, eo-
clesiastioal, civil, and domestic, 388.
Adulteries. — In the Word, adulteries
signify the adulterations ofgood and truth,
384, 385. Heaven is closed against adul
terers : they are unmerciful, and without a
religious principle, 384.
Adults. — Tlie difference between those
-wiio die iufants and those vrho die Adults.
,345. Affection is the continuous principle of
love, 447, note. Thought, togetiier witli
affection, conatitute the man, 445. The
genuine affection of truth is the affection of
truth for its own - 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 afBni-
ties, in heaven, are from good, and aocord-
' ing to its agreements and differences, 46,
note. Africans. — In heaven the Gentiles are
more numerous than all the rest, the best
of them are froci Africa, 514, 326.
Age.— Concerting the four Ages of gold,
silver, copper, and iron, 115.
Anoient, the most, 87, 115, 252, 260, 263,
806, 823.
Anoienib, the, 87, 116, 119, 249, 323, 415.
Elevation and 'abstraction froin sensual
principles was known to the Ancients, 74,
note. They frequently conversed with
spirits and angels, 249, note.
And.— Why this particle so often occurs
in the Word, 241.
Angels, 7-12, 17. Celestial augels, 21,
25; 31, 188, 214, 270, 271. Spiritual, 21,
355

25, 81, 214, 241, 270. Difference between
celestial and spiritaal angels, 25. Spiritual-
natural, and celestial-natural, angels, 31.
Angels of light, wherefore so called, 128.
Why they are called goda and powers, 137;
note. Internal and external angels, 82!
Intermediate, 27, 55. Interior, 22, 23, 80.
Exterior, 22. Superior, 22, 23, .267. In
ferior, 22, note, 80, 267, 270. How angels
speak with men, 168, 246, and following.
Angels with infants, children, and men,
391. Perfected to eternity, 158, note. The
angels think without an idea of time and
space, 165, note. Admitted into natural
thoughts, 188. Ascent of angels into a su
perior heaven, and descent into an inferior
heaven, 85. They turn themselves to man,
246. Angels employed to examine the
spirits of men afte'r death, 462,* 463.
Seated near the head of those who die, 443.
Represented in churches, sculptured or
painted, 74. How angels see the Lord,
and how the Lord sees them, 145. The
most perfect ano:els, 183, 189. Their power,
228-233. They have cities, palaces, houses,
184, 185. Their employments, 387-893.
Their thoughts and affections, 266. Their
oflaces towards men who come into the
other life, .891,, note. Their beauty, 80.
Their interiors and exteriors, 178. There
is not a single anga. 'wlic 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 porfect
human form, 73-77. By angels, in tho
Word, is meant something of the Lord, or
something Divine from the Lord, 8, 391.
The Lord, in the Word, is called an angel,
52. An entire angelio society is so called,
52. A man who receives the good of loVo
and faith from the Lord is called an angel,
314. See Changes of State, Habitatioris,
Houses, Speech, Wisdom, Innocence, Gar-

Anoee. — Why, in the Word, anger ia
attributed to the Lord, 545, note.
Animals. — Difference between man and
brute animals, 39, 108, 202, 296, 852, 436.
Animal kingdom, 104, 108, 110. Influx ol
the spiritnal world into the lives of animali.,
110, note, 296,'667. Animals- oprrespoud -to

HEAVEN AND HELL.

affections, lame and useful animals to good
affections, savage and useless animals to
evil affections^lO.
Anxiety. — Whence anxiety originates
with man, 299.
Apostles, the twelve, represented the
Lord as to all things of the Church, 526,
note. Appearances, concerning, in heaven,
170-176. Real appearances, 175. Appear
ances whioh are not real, 175.
Appearances of the Divine. — The Di
vine has always appeared under the Hu
man Form, 84. Under this Form the An
cients saw Him, 82, 84, 87.
Apprehension is internal hearing, 434.
Approximations in the spiritual world
are similitudes ofthe states of tiie interiors,
198, 195.
Arcana, concerning the good and truth
which proceed from the Lord, 460. Con
cerning the body of every spirit and angel,
363. Aechitectitre, beauty ofthe, 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 are in the power of truth from good,
96. Abticdlationb of Sound. — See Sound of

Arts, direful, of infernal spirits, 676-581.
Ashur or Assyria, signifies the rational
principle, 307.
Atmosphere.— The angels have an at
mosphere in which the sound of their
speech is articulated, and in whioh they
breathe, but it is a spiritnal atmosphere,
235, 462.
Autumn corresponds to wisdom in its
shade, 166, 155.
Avarice, which is the love of riches
without regard to use, corresponds to filth,
.863. Baptism signifies regeneration from the
Lord by the truths of faith derived from
the Word, 329, note. Baptism is a sign
that man is to be regenerated, 329. Bap
tism confers neither faith nor salvation,
829, 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,
485. See Animals.
Beauty of the body does not imply
beauty of the spirit, 99, 131, 459.
Bed-chambers. — See Inner Hooms.
Bees. — Wonderful labors of the bees,
108. Belief in the Divin? Being. Man be
lieves in the Divine Being when he is will
ing to be led by Him, 851.
Belts, radiant, around the sun of heaven,
120. Dusky belt round the sun of heaven,
. 169. 356

Birth, spiritnal, is effected ny know.,
edges of good and truth, and by intelli.
gence and wisdom, by virtue of which
man is man, 345.
- Blessedness, angelic, consists in tha
goods of charity, thus in performing uses,
387, note:'
Blessings, real, and blessings not real,
864, note.
Blind, the, in the Word, signifies those
who are in falses, and are not willing to
be instructed, 487, noie.
Blood of the Lord, the, signifies divine
truth and the holy principle of faith, 147,
note. Body. — It is from the spirit of man that
the body lives, 76, note. The whole body
has been formed for obedience to good
and truth, 137. Whatever is felt and per
ceived in the body derives its origin from
man's spiritual principle, that is to say,
from his understanding and will, 373 ; but
it is 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 terrestrial body,
and nothing more, 461. To be withdrawn
from the body, 439, 440. To be in the
body ofthe Lord, 81.
Book of Life, man's. By this book,
which is spoken of in the Word, is signified
that all his actions and all his thoughts are
inscribed on tlie whole man, and appear,
when called forth from the memory, as
though they were read from a book, and
as though seen in efBgy when the spirit is
viewed in the sight of heaven, 468, 236.
In the spiritual world there are books
similar to those in the world, 463, 462.-*

Born again, to be. Man must be re
born — that is, regenerated, 842.
Brain, the. Every particular of man's
thought and will are inscribed on the brain,
468. Bread signifies all the good which nour
ishes the spiritual life of man. 111. The
bread which was on the. table in the Tab
ernacle, had a like signification. 111, Twte.
Bread involves all food, and thus it signi
fies all food, celestial and spiritual, 111,
840. Breadth, by, is understood a state of
truth, 197, 198, note.
Breast, the, signifies charity, 97. In
the Grand Man, they who are in the prov
ince of the breast are in tiie good of char
ity and faith, and flow into the breast of
man, to which they correspond, 96.
Bride and Bridegroom. — In the Word,
the Lord is called the Bridegroom, and
the Church the Bride, 180. ,
Bright, that which 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 lico-wl.
edge and science iu general, 865.
Carb for the morrow, what it is, 278,

INDEX.

Carried, to be. What it is to be carried
»y the spirit to another place, 441, 192, 439.
Caterpillars. — Marvellous transforma
tion of caterpillars, 108.
Cedar, the, 111. A. C. 885.
Centre. — The Lord is the common cen
tre, towards which all the angels turn them
selves, 124, 142.
Cerebellum, the.— That part of the head
which covers the cerebeUum corresponds to
wisdom, 251.
Cerebrum, the. — That part of the head
whioh covers the cerebrum corresponds to
intelligence, 251.
Changes of place in the spiritnal world
are nothing but changes of state, 192, 195.
Changes of state, concerning, with the
.angels in heaven, 164-161. lu the spiritual
world, changes of place are changes of the
state of life, 192, note.
Charity is every thing 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 according to the
Lord's commandments, 535. Genuine char
ity is not meritorious, 535. Charity tow
ards the neighbor extends itself to the mi
nutest things which a man thinks, wills, and
does, 217, 481, 535, note; it consists in do
ing what is good, just, and right, in every
act and in every employment, 360, 535,
note. Chinese, 325. — See Gentiles.
Christ. — The Lord was thus named in
tho world, from the Divine Spiritual, 24.
See Jesus.
Church, the Ancient, is that which ex
isted after the flood and extended through
many kingdoms, 327. In the ancient church
they had a Word, but it is lost, 327, note.
Doctrine in the ancient church was the
doctrine of charity, 481, note, 558.
Church, the, is the Lord's heaven upon
earth, 57. Tlie church is within man, and
not out of him, 67. The church at large
consists of men in whom the church is, 57,
note. Tlie 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
exiats where the Word is, and where the
Lord ia known by the Word, 308, note, 818.
Still 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 life of charity and
faith, 318. Unless there was a church on
the earth where the Word is, and where
the Lord i.< known by the Word, the hu
man race nere would perish, 305, note. If
good we-« the characteristic and essential
of the church, and not truth without good,
tlie church would be a one, 57, 'note. All
shurches make one church before the Lord
Dy virtue of good, 57, note. .
Chcboh, the moat ancient, on earth is
desoriled in the first chapter of Genesis,
¦«nd was, above all otliers, celestial, 327, note.
357

CioERO. — Conversation between Sweden
borg and Cicero, 322.
Cities. — The habitations of the angels
are contiguous, and arranged in the form
of a city, 184.
Cleft of the rook, the, signifies an ob
scure and false principle of faith, 488,
note. Climates. — With the angels, the differ
ences in the changes of state are, in a gen
eral point of view, like the variations ol
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. Cohabttation. — In heaven, the conjunc
tion of two into one mind, is called cohab
itation, 367, mofe.
Colors in heaven are variegations of
light, 179, Jiote. They signify various
things which relate to intelligence and wis
dom, 179, note, 356. So far as they partake
of redness, colors signify good, and so far
as they partake of white, they signify
truth, 179, note.
Coming of the Lord, the, is His Pres
ence in the Word, and revelation thence, 1.
Communication. — In heaven there ia a
communication of all goods, 49, 199, 200-
212, 26S; and of the thoughts of all, 2.
There is a communication of all with each,
and of eaoh with all, 399. Communication
with othera in the spiritual world depends
upon the aspect of the face, 552. There is
an inmost communication of the spirit, in
the re.^ipiration and the motion of the
heart, 446.
Communion. — Heaven is a communion of
all gooda, 268, 73.
Compulsion. — Nothing is conjoined to
man which is of compulsion, 293, note.
What is of compulsion in refurmation is
hurtful, 293, note.
Conceptions signify spiritnal concco-
tions, which are those of good and truth,
382,* note.
Concupiscences all flow from the love of
self and the love of the world, 396._
Confirmed, to ' be. — Whatever is con
firmed puts on the appearance of truth,
and there is nothing which cannot be con
finned, 852.
Conjoined, to be. — That which is capable
of beiug conjoined to the Divine cannot tie
dissipated, 435.
Conjunction of heaven with the human
race, 291-302. Conjunction of heaven with
man by the Word, 303-310, 205, 208, 254,
319, 423, 424. Conjunction of heaven with
the world by correspondences, 112. Con
junction of angels and spirits with man,
255, 246, 247, 369. Conjunction of the un
derstanding and the will, 423. Actual con-
juncMon ofthe husband and wife into one,
369. The conjunction of good and truth
is heaven, and the conjunction of evil and
the false is hell, 425.
Connection, there is a, of all thiugs by
intermediates with the First, and wliatevei

HEAVEN AND HELL.

is not in that connection is dissolved, 803,
302, 305, 9.
Conscience. — They have conscience who
are in love to God and charity towards
the neighbor, but thfey who are not so
principled have no conscience. They who
nave no conacience do not know what con
science is. There is a true conscience, a
spurious conscience, a false conscience, 299,
note. Consociations, 200-212, 36, 64, 479. All
in heaven are consociated according to spir
itnal affinities, 205. The Lord arranges
angelio consociations, and not the angels
themselves, 45. Man has consociation with
angels, and conjunction with the Lord,
804. Consonants. — The speech ofthe celestial
angels contains no hard consonants, 241.
In the inferior heavens the angels express
the ideas of thought derived from affec
tions by consonants, 261. See Vowels.
Consummation, the, of the Age, is the
last time of the Church, 1.
Continuous.— In what is continuous, dis
tance is only measured by things which
are not continuous, 196.
- Copper denotes natural good, 116.
¦ Correspondence. — There is a corre
spondence of all things of heaven with all
tnings of man, 87-102 ; and a correspond
ence of heaven with all things of the earth ,
103-115. The natural world is conjoined
to the spiritual world by correspondences,
106, 710^. All things which correspond
also signify the aame things in the word,
111, note.
Correspondent. — Every thing is a cor-
Irespondent whioh exista and subsists in
nature from Divine Order, 107, 90.
Crop of ripe corn, a, signifies a state of
reception and the increase of truth derived
from good, 489, note.
Crop, a standing, signifies truth in con-
aeption, 489.
Darkness, from correspondence signifies
falaes; and thick darkness the falses of
evils, 487, 128.
Darkness, thick, signifies the falsities of
evil, 487, note. The light of heaven is
thick darkness to the wicked, 487, note.
Daughter-in-law, a, signifies good as
sociated to its truth, 382.*
Daughters signify the affections ofgood,
and thus goods, 382.*
David represented the Lord as to His
Divine Royalty, 526. In the prophetical
parts of the Word, by David is meant the
Lord, 216, note.
Day signifies states of life in general.
155, 165.
Day-break signifies the obscurity wiioh
precedes the morning, 165.
Day-dawn, in the time of spring, cor
responds to the state of peace of the angels
in heaven, 289.
Dead Bodies. — In the other life, tbe re
vengeful who have thence contracted a
savage and cruel nature, love to dwell
Hinongst graves and dead bodies, 488.
358

Death is only a passage from one world
to another, or from one life to auother, 445;
493. The life of infernal spirits is spiritnai
death, 80, 474. In the word death signifies
resurrection, and continuation of life, 445.
Decrease. — In heaven, the decrease ot
wisdom according to distance from the
centre is like the decrease of light verging
to shade, 275.
Defilements of Truth. — What they cor
respond to, 488.
Degrees. — Degrees are of two kinds, 88.
Continuous degrees, 88, 211. Discrete de
grees, 33, 84, 88, 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 Hea-ven, concerning the,
397, and following. Concerning the de
lights of the love of self and ofthe world,
400, and following. The delights of every
one's life are turned after death into de
lights which correapond to them, 485-490.
All delights flow from love, for what a man
loves, he feels to be delightful, 396.
Determinations. — With angels and spir
its 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, 811, 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 Lu,-
cifer. Dictated, to be. — What is dictated by
the Lord passes through all the heavens in
their order, and terminates with man, 259.
With the prophets there was- not influx but
dictation, 254.
Die, to. — What takes place when man
dies, 445.
Difference between celestial and spir
itual angels, 25. Between the good iu
which the Gentiles are, and that which ex
ists among Christians, 821. Between the
most ancient and the ancient Church, 327.
Between man and beasts, 296. Between
marriages in heaven and marriages on
earth, 382.*
Diffusion of the thoughta and affections,
49, 79, 85, 199, 201, 208, 204, 206, 240, 477.
Dignity, the, attached to every employ
ment is according to the dignity of its use-;
no angel arrogates the dignity to himself,
but ascribes all dignity to the Lord, 889.
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 signifles
difference of state, 192, note. Distances ii

INDEX.

'.he spiritual world originate solely in dif
ferences of the state of the interiors, 42,
192, 195,197.
Divine, the, is One, and this Divine One
IS in the Lord, 2. A Divine whioh is not
perceptible by any idea, cannot be an ob
ject of faith, 3. Tlie Divine of the Lord
makes heaven, 7-12. The Divine of tlie
Lord in heaven is love to Him, and charity
towards the neighbor, 13-19. A visible
Diviue, an invisible Divine, 79, 80. Tho
Divine celestial. Divine spiritual, and Di
vine natural, 31.
Divine, the essential, of the Lord is far
1 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
whioh proceeds from the Lord aa a Sun,
117, 127, 133, 139. The Divine Good which
proceeds from the Lord constitutes the
Divine Order, 107.
Divine Human, the. — See E.xtracts from
the A. C. concerning the Lord, and con
cerning 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 aa a Sun,
is the Esse from which the Divine Good
and Divine Truth in the heavens exist, 139.
The Divine Love of the Lord is love to
wards all the human race, desiring to save
them, 120, note.
Divine Truth, the, is the Divine pro
ceeding from tlie Lord, 13, 140. It is the
light whicli proceeds from the Lord as a
Sun, 117, 122, 127, 128, 139, 138. All
things were made and created by the Di
vine 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 understood,
for true doctrine is a lamp to those -who
read the word, 311, note. Genuine doctrine
must be had from tliose who aro iu illus
tration from the Lord, 311, note. The doc
trine 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 henoe that
Church had wisdom, 481, note. The doc
trines in heaven are adapted to the per
ceptions of the angels in each heaven, 221,
227. The essential of all heavenly doc
trine is the acknowledgment of the Divine
Human of the Lord, 227.
Dominion. — There are two kinds of do
minion, tiie one springs from love towards
the neighbor, the other from self-love, 564.
Dominfon of one married partner over
another, 380.
Dots.— Whence it is that the very dots,
iotas, and minutest parts of the Word con
tain heavenly arcana and things Divine,
260. Dotes correspond to intellectual things,
110. 359

Drunken. — As scon as the angels think
of marriage with more than one, tliey are
alienated from internal blessedness and
heavenly felicity, and they become like
drunken men, beoause good is disjoined in
them from its own truth, 379.
Dunghills. — They who pass their lives
in mere pleasure, living delicately, and in
dulging in the pleasures of the table, so as
to account them the higheat 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 spirita, 426.
Ears, the, signify obedience, 97. In the
Grand Man, those who are in the province
of the ears are in attention and obedience,
96. The ear corresponds to perception and
obedience, and also the reception of truths,
271. Earth, the, signifies the Church, 307.
The lower earth, its situation, 513, 391.
Concerning the Earths in the Universe,
they are innumerable, 417. Their inhabit
ants adore the Divine Being under a Hu
man Form, 321.
East, the. — In heaven, that quarter is
called the east where the Lord appears as
a Sun, 141. The Lord, in the supreme
sense, ia the East, 141. The East signifles
love and its good in clear perception, 148,
149. In hell, they who are in the evils
whioh spring from self-love, dwell from the
East to the West, 151.
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, 384-
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 sueh as the caiuse is,
such is the eft'ect, 512.
Egypt AND Egyptian in the Word signify
the natural principle, and the soientifio
thence derived, 307, note. The science of
correspondences fiourished iu Egypt, 87,
nate. Elev.ition of the understanding into the
light of heaven, 130, 131. There is an ac
tual elevation of the understanding into
the light of heaven, when man is elevated
into intelligence, 180, note.
Employments, concerning the, of tho
angels in heaveu, 387-394.
End, no, can be assigned to any good
thing, because it springs from the Inflnite
469. False opinions concerning the end of
the world, 312.
Ends. — Nothing is regarded y the Lord,
and thence by the angels, but ends, which
are uses, 112.
Enlightened, to be, is to be elevated
into the light of heaveu,- 131. The under-

HEAVEN AND HELL.

Standing is enlightened because it ia recip
ient of trutii, 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 become such,
249. Entrance, concerning the, of man into
eternal life, 445-452.
Equilibridm, concerning the, between
heaven and hell, 589-596. Equilibrium is
the balance of two forces, of which one
acts, and the other reacts, 589. The safety
of all in heaven and earth is founded on
equilibrium, 594. The world of spirits is
the especial sent of equilibrium, 600. The
eq-jiUbrium between the heavens and the
hells is diminished or increased, according
to the number of spirits who enter them,
698. Errors. — Those who are in the aense of
the letter without doctrine are led away
into many errors, 811, note.
Esse. — The Divine Itself was the Esae of
the Lord's Life, p. 86. The will of man is
¦ the very Ease of his life, 26, 447, 474.
Essential, the, of order, is the Divine
Good, 77, note, 523. It is an essential of
the Church to acknowledge the Divine of
the Lord and His union with the Father,
p. 86. The essential of all heavenly doc
trine ia the acknowledgment of the Di
vine 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 corresponds to a
state of wisdom in ita shade, 155.
Evil comes from the proprium of man,
484. All evils are derived from the love of
self and the world, they are contempt of
others, enmities, hatred, revenge, cruelty,
deceit, 359, 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 neighbor in
. comparison with himself, except only for
the sake of himaelf, which is to love him
self; so that it consists in the loves of self
and the world, 342, note. Every evil brings
its owu punishment along with it, since
evil and punishment are joined together,
S09. 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 proceed from the Lord but
good, 545. Every evil 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 it
self, but from something prior to itself,
consequently all things exist from a Firat,
. which is tlie very Ease of the life of all
things, 9, 87, 304. With the Lord, the E.x-
iatere of life, proceeding from the Esae, was
the Human which went forth from the Di
vine itself, p. 86. With man, the Existere
i of life prooee ling from the Esse is the uu-
derjitunding, 474.
360

ExTENsioN,difference between, in Iie.aven,
and extension in the world, 85.
Exteriors, the, of the apirit enable man
to adapt the body, and especially the face,
speech, and manners, to the society in
wliich he livea in the world, 492. Exterior
thinga are more remote from the Divine in
man, and therefore respectively obseurs
and confuaed, 267, note. See Inferiors.
Eye, the, signifies the understanding, be
cause the understanding is the internal
sight, 97, 145. The sight of the eye signi
fies intelligence which is of faith, and also
faith itself, 271.
Eye of a needle, the, signifies spiritnal
truth, 365.
Eyes, the, correspond to the understand
ing, 145. They correspond to truths de
rived from good, 232, note. In the Grand
Man, those who are in the province of the
eyes excel in understanding, 96. The
reason why all iufants in heaven are in the
province of the eyes, 338. To lift up the
eyea and to see, signifles to understand, to
perceive, and to observe, 145.
Face, the, is formed to correspondence
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 exceedingly from that of his
body, 457. The face of the body is derived
from his parents, but the faee of the spirit
is derived from the affection, and is the
image of it, 457. In the Word, the face
corresponds to the interiors of man, which
are of the thought and affection, 251, 457.
Faith is the light of truth, it is derived -
from charity, 148. Faith is every 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 remain with man, unlesa itaprings
from heavenly love, 482. Mere belief in
the truth and in the Word is not faith,
but to love truth from heavenly love, aixl
to will and do it from interior affectiou, is
faith, 482.
False principle, every, originates in
evila, and apringa from the love of self and
the world, 342, 658.
Fekt signify the natural principle, 97.
In the Grand Man, they who are in the
province of the feet, are in the ultimate
good of heaven, which is called spiritual
natural good, 96.
Fibres, concerning nervous, in the hu
man body, 212, 413.
Fields signify things analogous whioh
pertain to state, 197.
Fire, in the Word, signifles love, either
heavenly or infernal. Sacred and celestial
flre signifies Diviue Lo\'e, and infernal
flre, the loves of self and of the world, 13,
118, 134. Concerning infei nal fire, 566-676.
First, tho, and the Laat, signify all
things in general and every partienlai
thing, 304.

INDEX.

Plaice signifies spiritual good, 179. In
the opposite sense it signifles the evils of
self-love, 585.
Flesh, the, of the Lord, signifies His
Divine Human, and the divino good of
His Love, 147, note.
Flower-beds signify scientific truths and
knowledges, 489, note.
Flowers and Flower-beds signify scien
tific truths and knowledges, 489, note.
Food corresponds to analogous affections
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, intelli
gence, 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 celestiiil
love, and in the Word signifies that love,
145, note, 251.
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 natural world,
all things whioh exist according to order
are forms of uses, 112.
Foundations signify the truths on which
the Church is founded, 187.
Freedom. — All freeaom is of love and
affection, because what a man loves that he
does freely, 45, 293. See Extracts from the
A. C. concerning the Freedom of man;
also 45, 293, 598.
Freely.— All things whioh angels need
are given them freely by the Lord, 206,
293. Fruits signify the goods of love and
charity, 176, 185.
Gabriel is an angelio society so n.imed
from its functions, 52.
Garden, a, signifies intelligence. 111,
176. Garments, in the Word, signify truths,
because they invest good, 129, note; thus
they signify knowledges, 366, note. The
garments of the Lord when He was trans-
floured signifled divine truths proceeding
from the Divine Love, 129. Bright gar
ments of fine linen signify truths from the
Divine, 179. Concerning the garments
with which the angels appear clothed, 177-
182. The garments of the angels are really
garments, iSl.
Gates signify introduction into the doc
trine of the Church and by doctrine into
the Church, 187, note, 307. Gates of hell
und of heaven , 428-430.
G-ENERAL, things, are in a degree inferior
361

to things particular. Things general con
tain things particular, 2li7.
Generation signifies ?'«-generatioD bj
faith and love, 882,* note.
Generations signify analogous spirituaJ
things, which are those ofgood and truth,
or of love and faith, 382,* note.
Genii. — Who, and of what quality, those
infernal spirits are which are callecl Genii,
123, 151, 679.
Gentiles, the, are those who are born
out of the Church, 3. Gentiles are saved
as well as Christians, 318, note. They aro
afraid of Christians on account of their
lives, 821, note, 325. The Gentiles of the
present day enter heaven more easily than
Christians, 324, 514. In what manner they
are instructed in the other life, 821, 512,
513. Gestures. — The determinations of man'a
will are manifested in the gestures of his
body, 91, 244.
Glorification of the Lord. — See ex
tracts from the A. C, p. 86.
Glory, in the "Word, signifies divine
truth as it ia in heaven, and as it is in the
internal sense ofthe Word, 1.
Gnashing OF Teeth, 566-576, 245.
Goats signify affections, 110.
God is a Man, 85. They who judge of
every thing from the sensual principle of
the external man, oan with difficulty com
prehend this truth, 85. In the universal
heaven no other God is acknowledged but
the Lord alone, 2. See DiitiMe, Divine
Human, Lord.
Gold signifles celestial good, 115, 307.
Good, all, is of love, 23. That is called
good which is ofthe will and thence of ac
tion, 26. Celeatial good is the good of
love to the Lord, 23 ; this good is in tho in
most heaven, 31, note. Spiritual good is
the good of charity towards the neighbor,
23, 215; and in its e.asence is truth, 215;
this good ia in the middle heaven, 31, note.
Spiritual-natural good is the good of the
ultimate heaven, 31, note. The good of
love, 61. It corresponds to fire, 118. It
is spiritual heat, 136. The good of faith,
51 ; it correaponds to light, 118 ; this good
in its easence is truth derived from good,
118. The good of infancy is not spiritual,
but, becomes so by the implantation of
truth, 277, note; it is a medium by whioh
intelligence is implanted, 277, note. Mau
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. Every good is a good according to
use, 107. All good has its quality and de
light from uses, and according to them,
112. Ofgood and of its delight, 288. _ All
good which proceeds from the Lord has
the Lord within it, but not good from the
proprium, 9. All things in the universe
have reference to good and to truth, 9,
473. Every good and truth which proceeds
from the Lord and makes heaven, ia in a
human form, 460. Between good and

HEAVEN AND HELL.

liath there is the resemblance of a mar
riage, 819, 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 acknowledge a Divine Being,
are accepted of t'ne Lord, 308.
Governments in Heaven, concerning,
218-220. Governments. — When the love of self
aud the love ofthe world began to prevail,
men were compelled for seeurity to sub
ject themselves to governments, 220, TWte.
Grasses signify scientific truths, 489.
Ground. — The human, mind is like
ground whioh acquires a value according
to its cultivation, 356.
Grove, a, signifies intelligence, 489, 111.
Grow old, to, in heaven is to grow
young, 414.
Habitations of Angels, concerning the,
133-190, 148, 149, 207. When angels are
attendant on man, they dwell, as it were,
in his affections, 891. The Lord dwells
with angels, in what is his own, and not
in t\i&\T propriuTn, 8, note.
Hands, in the Word, signify the power
of truth, 97, 231. Those who in the Grand
Man are in the province of the hands are
in the power of truth derived from good, 96.
Happinebs, concerning heavenly, 395-
415. All the happiness of life is from
uses, 361, note.
Head, the, signifies intelligence and wis
dom, 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
Uwful for any one there to stand behind
another, and to look at the back of his
head, 144. The influx of the celestial an
gels with man is into that part of the head
whioh is called the occiput, for that region
corresponds to wisdom, 251. Those evil
spirits called genii are seated, with man,
beneath the hinder part of the, head, 579.
Hearing. — See conceming this Sense, 402,
462. Heart, the, signifies the will, and also
the good of love, 95, 446. It corresponds
to the aft'eetion which is of love, 447. It
corresponds to the Lord's celestial king
dom, 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 whioh is of love, and in its
essence is love, 133, note. Tim heat of
heaven is Divine Love, and the heat of
hell ia 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 neighbor make heaven, 151.
Heaven is distinguished into two king
doms, 20- 28. There are three heavens,
362

29-40. The inmtat or third, the middle
or second, and the Ultimate or first heaveu,
29, 267, 270, 271, 280. Interior and exte
rior heavena, 22. Superior and inferior
heavens, 22, 120. Celestial-natural, and
celestial-spirituai, heavens, 31. The heav
ens consist of innumerable societies, 41-50.
The universal heaven, viewed collectively,
resembles one man, 59-67. Situation of
the heavens, 66. Heaven is within man,
and not out of him, 33, 54, 819. Ccmcern-
ing the form of heaven, 200-212. The
universal heaven is arranged by the Lord,
according to His Divine Order, 200, note.
The Lord provides that the form of heaveu
may be in every part the same, 149. It is
distinguished, like man, into members and
parts, whioh are also similarly named, 63.
Heaven is not granted from unconditional
merey, but according 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
Earticulars with angelio language, 237. He-
rew 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 oi
the world make hell, 151, note. In a gen
eral point of view there are three hella, 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, 542. There are
as many hella as there are heavenly aocie
ties, 641, 642. All the hells act 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 easts no one into hell,
but evil spirits cast themselves in, 545-550.
The inhabitants 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 world, 551-565. The fear of
punishment is the only means of restrain
ing the violence of the infernals, 543.
Herbs signify scientific truth, 489..
Heresies. — Those who are, in the literal
aenae of the Word, unenlightened by gen
uine doctrine, fall into heresiea, 311, 455.
High signifles what is internal, and also
heaven, 188, no««, 197.
Hills signify the good of charity ; the an
gels who are in this good dwell on hills, 188.
Hole in the Rook, a, signifles an obscura
and false principle of faith, 488.
Holiness. — What external holiness is,
224. Holy. — What is called the Holv Spirit
proceeding from the Lord, 140. The lot
of those, in the other life, who have lived
piously and holily in externals, that thoy
may be honored and accounted aaints aftel
death, 536.
Hour signifies state, 165. A. C. 4S34.
Houses of the Angeis, concerning the,
188-190. The angels have cities, palaoesi
and houses, 184, note.

INDEX.

Houses in Heaven, concerning, 184, 180.
Houses, and the things whioh they con
tain, signify those things in man whioh are
of hia mind ; that is, his interior, conse
quently, which relate to good and truth,
186, note. A huvse of wood signifies what
is ofgood, and a 4ok,«« of stone, what is of
truth, 186, note. The House of God, in
the supreme sense, signifies tho Divine
Human of the Lord, as to Divine Good,
and in the respective sense, heaven and
the church as to good and truth, 187, note,
223. The house where the marriage was
celebrated signifies heaven and tlie 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 sem
inary of heaven, 417.
Hundred and FoR-rY-FOUR, a, denotes all
truths and goods in the complex, 73, note,
307. Hunger, to, signifies to desire the knowl
edge ofgood and truth, 420.
Hungry. — In the Word, those are called
hungry who are not in the knowledges of
good and truth, but who still desire them,
420. Husband. — Why the Lord, in the Word,
is called husband, 180. Husband is pred
icated of the Lord, and of His conjunc
tion with heaven and the church, 868, note.
Husband signifies the understanding of
truth, 368.
Idea. — There are innumerable thinga
contained in one idea of thought, 240, noie.
The ideas of thought are various forms
into which the common affection is dis
tributed, for no thought or idea can exist
without affection ; it is their soul and life,-
236. The natural ideaa 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 exactly
correspond, 168. The ideas of theinternal
man are spiritual, but man during his life
in the world perceives them naturally, be
cause he then thinks in the natural prin
ciple, 243, note. After death man comes
into his interior ideas, and those ideas
then form his speech, 248, note.
Ignorant. — 'Wliy man is born entirely
ignorant, 108.
Image.— In the other life every one be
comes the visible image of his own love,
even in externals, 481.
Immensity of heaven, concerning- tho,
415-418. Industry, Human. — Whatever the in
dustry of man prepares for his own use
are correspondencies, 104.
Infancy. — The spirits who attend on in
fancy are characterized by innocence ; those
-which attend on childhood are distinguish
ed by the affection of knowing, 295. The
(food of infancy is uot apiritual good, but
it becomes so by the implantat'.on of truth,
363

277, note. Whatever is imbibed in infano)
appeara 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 pro
vince of the left eye of the Grand Man,
and those who are of a celestial character
are in the province of the riglit eye, 838,
889. Every object appears to them to be
alive, 338. Temptation of infants, 843. In
heaven they do not advance beyond early
youth, but remain in that state to eternity,
840. Character of little children upon
earth, 277. Those who die infants, wher
ever they are born, are accepted by tho
Lord, 308, note. In the Word, an infant
signifies one who is innocent, 273.
Infinite. — There is no proportion be
tween what is inflnite and what is finite.
273. Influx.- See p. 603. Extracts from the
A. C. concerning influx. See also n. 26, 87.
110, 112, 135, 143, 207, 208, 209, 277, 282,
296, 297, 298, 304, 319, 435, 455, 549, 567. '
Inherent. — See 74, 82, 260, 602.
Inmost. — In every man there is an inmost
or supreme degree, by which he is distin
guished from brute animals, and into which
the Divine of the Lord first flows, and ele
vates man to Himself, 39, 435.
Innocence is the receptacle of the truth
of faith, and of the good of love, 880. Of
the state of innocence of the augels in
heaven, 276-283. Innocence with tnem is
the very esae of all good, 282. Concerning
tlie innocence of little children, 277. The
innocence of infants is the plane of all the
affections of good and truth, 341. The in
nocence of infants is not true innocence,
beoause true innocence dwells in wisdom,
277. Genuine innocence 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, pro
vided for those who go to heaven, 512-520.
Instructresses, concerning the, of chil
dren in the other life, 882, 337.
Inthlligenoe. — The Divine Intelligence
ia the light of heaven, 131. Heavenly in
telligence is interior intelligence, arising
from the love of truth for the sake of truth,
347. Intelligence consists in receiving
truth from the Lord, 80 ; and also in see
ing and perceiving what is true and what
is false, and in accurately distingjishing
the one from the other, by intuition and
interior perception, 351. 'What spurious
intelligence consista in, 852. The nature
of false intelligence, 353. Intelligence and
wisdom constitute the man, 80. See Wia
dom. Intelligent. — Who are meant by the
inteUigent, 347, 348, 856.
Intention springs from love, md there
fore man's love determines his interna.
sight or thought towards its o'bjects, 532.
Interiors, the, of the spirit, are of hi,i
own will and its derivative thought, 492,
Interior things flow by successive ordei

HEA-VEN AND HELL.

into external things, even to the extreme
or ultimate, and there they exist aud sub
sist, 304, noie, 475. Their existence and
subsistence in ultimates is in simultaneous
order, hence all interior things are held
together in connection from the First by
the Last, 304, note, 475. The quality of
man, as determined by his interiors, re
mains to eternity tho same, 501. See also
80, 33, 38, 143, 173, 267, 813, 851, 444, 481.
Iota, why every, of the Word contains
heavenly arcana and things Divine, 260.
Iron signifies truth iu the ultimate of
order, 116, note.
Isaac. — In the Word, Abraham, Isaac,
and Jacob denote the Lord as to His Di
vine, and His Divine Human, 526.
Israel signifies the spiritnal principle,
307. The stone or roch of Israel denotes
the Lord as to Divino Truth and as to the
Divine Humanity, 534.
Jacob. — In the Word, Abraham, Isaac,
and Jacob denote the Lord as to His Di
vine, and His Divine Human, 526.
James represented the Lord as to charity,
626, Twie.
Jehovah. — The Lord was the God of
the most ancient church, and also of the
anoient, and He was called Jehovah, 327,
note. Jesus. — The Lord was called Jesus, in
the world, from the Divine Celestial, 24.
See Christ.
Jerusalem is the Lord's church, 73. It
signifies the church in which there is gen- |
nine doctrine, 180, 187.
Jerusalem, The New, signifies the
church which is to be established here
after, 187. It signifies the New Chureh,
197. By the city of Jerusalem coming
down from God out of heaven, is under
stood 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, concerning heavenly, 895-415.
When any one receives the inmost of his
own joy, he is in his own heavenly joy,
and cannot enjoy a more interior joy, be
cause it would be painful to him, 410.
Judge, the, who puuishes the evil that
they may be amended, and to prevent the
good being contaminated and injured by
them, loves his neighbor, 390, noie.
Judged, to be, according to man's deeds
and works, is to be judged according to
the interiors, 358 ; that is to say, according
to the will and thought, or love and faith,
which aro his interiors, 475.
.Todgment. — In the Word, judgment is
predicated of truth, 64, 215, 348. Great
judgments d ;i;ote laws ofthe Divine order,
which are Divine truths, 215, TWie. By
judgment is signified spiritual good, which
41 its essence ia truth, 216.
Josi. — What is done from the good of
364

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
signifles celestial good, 216. To do justice
and judgment denotes good and trutii,
215, 348.
Keys, the, given to Peter, signify the
power derived from the Lord by faith, 232.
Kidneys, the, signify the examination
and oorreotion of truth, 97.' In the Grand
Man, they who are in the province of the
kidneys excel in truth, which examines,
distinguishes, and corrects, 96.
Kingdom. — Heaven is distinguished into
two kingdoms, 20-28. The celestial and
the spiritual kingdom, 21. The celestial
kingdom corresponds to the heart, and to
all tnings which belong to the heart in the
whole^ body ; and the spiritual kingdom
belongs to the lungs, and to all things
which belong 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 king
dom, 24. The kingdom of the Lord is a
kingdom of uses, 219, 361, 387.
Kings, in the Word, signify those who
are in Divine truth ; they repreaent the
Lord aa to Divine truth, 226, note.
Knowledges, regarded in themselves,
are out of heaven, but the life acquired
by them is in heaven, 518.
Language, angelic. — ^The universal heav
en is of one language ; this language is not
taught there, but ia implanted in every one,
286. It has nothing in common with hu
man language, 237, 261. Spirita and angels
speak from the interior memory, and hence
they have a universal language, but lan
guages in the world belong to the exterior
memory, 463, note. The 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 aome particulara, 237.
They who, in the Grand Man, are in the
province of the tongue, are in discourse
from understanding and perception, 96.
Lambs correspond to the affections of the
spiritual mind, UO. A Umb, in the Word,
signifles innocence and its good, 282.
Last, the, 81, 304. See ihe First.
Last Judgment. — Erroneous belief con
cerning the last judgment, 1, 812.
Laurels correspond to the affection of
truth and its uses, 520.
Laws of Order, the, are Divino Trutha,
57, 202. The laws of spiritual, civil, and
moral life, are delivered iu the Ten Com
mandments of the Decalogue, 681.
Letters, Hebrew, their form, 260, 241.
Learned. — False beliefs amongst th«
learned, 74, 188, 812, 518

INDEX.

Learned, the, what they become, 267,
noU; 74, 312, 313, 346, 358, 854, 456, 464.
Learning, worldly. — Into what it is
changed wiien it has not received light
from heaven by the acknowledgment of a
Divine, 354, 35.i.
Left, the. — Those things which are on
the left side correspond to truth which is
derived from good, 118.
Length, by, is understood a state of
good, 197.
Length, in the Word, signifles good,
198, note, 307.
Life. — There is only cue single life from
which all live, both in heaven and in the
world, and that life is from the Lord alone,
and fiows into angels, spirits, and men, iu
a wonderful manner, 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 which flows iu from the Lord va
ries according to the state of man, and ac
cording to the quality of hia reception, 297j
note. The life of the will is the principal
life of man, and the life of the understand
ing proceeds from it, 26, note, 61, 474. The
iJl of man's life consists in this, that he
ean think and be affected, or what is the
same thing, that he can understand and
will, 303, 512. The life of good is of the
will, and the life of truth of the under
standing, 231. The life of man is three
fold, civil life, moral life, and spiritual life,
529, 530, 531.
Light, concerning, in heaven, 126-140.
The light of heaven is divine truth or di
vine wisdom, 266. All light in the heav
ens is from the Lord as a sun, 127, note.
The divine truth proceeding from the Lord
appears in heaven as light, and is all the
light of heaven, 127, noU. The light of
heaven enlightens at the same time the in
ternal sight of the angels, which ia the
sight ofthe mind, and their external sight,
which is that of the eyes, 266. The light
of the world is for the external man, aud
the light of heaven for the internal man,
847, note. The light of heaven flows into
natural light, and the natural man is wise
so far as he receives the light of heaven,
S47, noU. In the Word, light signifies
truth proceeding 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 ofthe world,
which is the external mau, 130, 347, 352.
Lnci! sees like, because its vision is from
a like origin, 76.
Linen, fine, signifles truth from a celes
tial origin, 865, note.
LrvE, TO. — In order that man may re
ceive the light of heaven it is necessary
that he should live in the world and en
gage in its business and its duties, for thus,
by a moral and civil life, he receives spir
itiial life, 528, 358, 359.
Liver, the, corresponds to the purifloa-
lion ofgood and truth, 96, 217.
365

Loins, the, signifies in the Word, oonja
gial love, 97. In the Grand Man those wh»
are in the province ofthe loins are in con
jugiai love, 96.
Lord, the, is the God of heaven, 2-6.
He is the sun of heaven, 118. The Lord
alone is man, aud every one is a man, ao
far as he receivea the Lord, 80. The Lord,
iu peraon, is always encompassed with tho
sun • thus He is uot personally in heaven,
but He is preaent there by aspect, 121. Tho
Lord, aa a ann, appears to every one ac
cording to the quality of his state, 159,
The Lord alone rose again as to the Body,
316. Concerning the Lord, and oonceru-
ing His Divine Human, see extracts from
A. G. p. 86. To love the Lord is to love
what is good and true, 64, 481. To be in
the Lord, or in His Body, signifies to bo
in the good of His love, 81. Those who
are in heaven 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 flre 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, noie. Celeatial love is the lovo
iu which they are who constitute the celea
tial kingdom, 23, 268,* 481, 557. Love to
the Lord is celestial love, 15, 23, 272. Love
to the neighbor is apiritual love, 15, 23,
272. Conjugial love, 281, 867-386. Love
of self, 122, 151, 27^, 288, 342, 359, 400,
554r-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
wliieh is loved above all things, 486.
Loves, interior and exterior, 477. It is
the nature of heavenly loves to communi
cate their delights, but it is the nature of
the loves of self and the world to destroy
the delights of othera, 399. Celestial and
corporeal loves, 481.
Love, to, is to will and do, 850. 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 neighbor is
to live according to the Lord's command
ments, 15, note.
Lucifer denotes those who are of Babel
or Babylon, and who pretend to have do
minion even iu heaven, 544.
Lungs.— The breath ofthe lunga signify
understanding, and also the truth of faith,
95, noie, 446, note. The respiration of tha
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
flre of hell, 570.
Man is man from the will, and thence
from the understanding, 26, 61 ; or becauae
he can understand the true and will the
good, 60. So far as he lives according to
or ler he becomes a man, 202. The will ol

HEAVEN AND HELL.

man is the very esse of his life, and the un
derstanding is the existere thence derived,
61. All things of Divine Order were col
lated into man, and he is from creation Di
vine Order and form, aud thence a heaven
in miniature, 30, 57, 202, 454. His internal
mau was formed after the image of heaven,
and his external after the image of the
world, 80, note, 57, 313. In man the spir
itual and natural world are conjoined, 318.
Man is born into evil and the false, and
thus into what is contrary to Divine order,
consequently he is born in utter ignorance,
and therefore it is uecesaary that he ahould
be born again, or regenerated, 202, note,
523. Every man is a spirit aa to his inte
riora, 432-444. Man viewed in himaelf is
a spirit, and the corporeal frame whioh is
annexed to him, for the sake of perform
ing functions in the natural and material
world, is not the man, but only an iuatru-
ment for the use of his spirit, 435. Angels
and apirits are attendant on every man,
and by them he haa communication with
the apiritual world, 292, note. Man cannot
live without attendant apirits, 292. They
are not visible to him, nor ia he viaible to
them, 292. Spirits can aee nothing whioh
is in our solar world, except what belongs
to him with whom they speak, 292, note.
The spirita who are adjoined to man are of
the aame qualitv aa he is himself, as to af
fection 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 hia deeds or worka, 475. Man after
deatii ia in a perfect human form, 453-460.
At death he leaves nothing behind him
but his terreatrial body, 461-469. When
man paaaes from one life into 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 before,
456. He is such as hia life has been in the
world, 470-484. He is hia own love and
hia own will, 479. He remains after death,
lo 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 inatruction, as he is in the
world, 480. The mau who is in celestial
and spiritual love goes to heaven, and he
who is in corporeal and worldly love, with
out celestial and spiritual love, goes to hell,
481. Faith does not remain with mau,
unless it springs from heavenly love, 482.
Love in act, which is the very life of man,
remains after death, 483. Jivery man, as
to his spirit, is in society with spirits,
though during his life in the world he does
not appear aa a spirit in thoir society, but
they wno think abstractedly from- the body
pometimes appear iu their own society, 438.
Man ia in freedom by virtue ofthe equilib
rium between heaven and hell, 697-600.
If man really believed the truth, that all
good is from tie Lord, and all evil from
hell, he would not take merit to himself ou
account of his good ; nor would evil be
imputed to him, 302. In the Word, man
366

(vir) signifles the underatanding of truth,
or those who are intelligent, 868, note.
Man, the Grand. — The universal heaven,
viewed collectively, resembles one Man,
and is therefore called the Grand Man, 69.
See also 94, 96, 217, 333.
Manhood. — Thoae apirita which attend
on youth and manhood are in the affection
of truth and good, and communicate with
the aecond, or middle heaven, 295.
MAN-SpiRrr, 422, 456, 461. Difference
between man-spirit and spirit, 552.
Marriage, by, in the Word is understood
the marriage of good and truth which ex
iats in heaven, and ahould be in the Church,
281, note. Concerning maTriages in heaven,
366-386. The manner in which they are
contracted in heaven, 383. The infernal
marriage is the conjunction of the false
and evil, 377.
Master. — In heaven the Master loves the
servants, and the servants love the Master,
219. Children are instructed by masters,
834. MATERiALirr, whioh is proper to the
body, is added, and almost as it were ad
joined 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 in themselves void
of life, 60, 432. That whicli is material
sees nothing but what is material, and that
which is spiritual sees what is spiritual, 453.
Means of Salvation are Divine Truths.
These truths teach man how to live in or
der to be saved, 522.
Measure denotes the quality of a thing
as to good and truth, 73, 807, 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 eon-
tained in the interior memory are in the
light of heaven. Every thing whioh man
speaks or does, and every thing whioh he
sees and hears, ia inscribed on the interior
memory ; thia memory is the book of man's
life. Those things which have become ha
bitual, and have been made matters of life,
are obliterated in the exterior memory, but
remain in the interior memory, 468, note.
Man takes all his- memory witli him when
he quits the world, 462.* The external or
natural memory ia in man after death, but
it is quiescent, aud nothing which man
imbibed by means of material things is
any longer aetive, except what he has made
rational by reflective application to uae,
464. See also 461, 466, 467, 469.
Mercy. — That no one goes to heaven, by
an act of unconditional mercy, 621-527.
Heaven is not granted from unconditional
ineroy, but according to the life; and the
all of that life, by which man is fid of the
Lord to heaven, is from mercy, 54; note,
420. If heaven were granted from imme
diate mercy, it would be granted to all, 54,
noie, 524. There is no suoh thing aa im
mediate mercy, but mercy is mediate, and
is exercised towards those who live aocor<l-

INDEX.

Aig to the Lord's precepts, because, from a
principle of mercy, he leads men continu
ally in the world, and afterwarda to eter
nity, 364, noie, 420, 480. It is impossible
for a man who Uves in evils, to be aaved by
mercy alone, beoauae this is contrary to
diviue order, 528, note. Diviue mercy is
the pure merey of the Lord, which seeks
the salvation of the whole human race. It
is continually present with every man for
•Jiis end, and never recedes from him, so
that every one is saved who can be saved,
522. Mi;Rrr, the, of the Lord is the good whioh
rileu in neaven, 848.
Metempsychosis. — Origin of the oi-iinion
ot>ueerning metempsychosis, 256. See Jie-
aoUeiitvm. MjcHAia is an angelic society so named
fkom it.s functions, 62.
Microcosm. — Why man was called by the
ancients a microcosm, or world iu minia
ture, SO, note, 67, note.
Mind, the, consists ot two parts, one of
ivhich is called the understandmg, and the
Other, the will, 867. The mind in under-
stauding aud will, aud thence thought and
itlection, 277-
.Mineral Kingdou, 104.
MoNi-H, a, signifisB an entire state ; com
pare 16.T with A. G. 8814.
Mui)N. the, signifies the Lord as to faith,
aud thence faith in the Lord, 1, note, 119.
Morning signifies the beginning of a
new state, and the state of love, 165, note,
166, 289. Morning signifies the first and
highest degree of love,- 155.
Melancholy. — Whence arises the inte
rior sadness which is called melancholy,
299. Mother, a, sig-xldsg the church as to
truth, and thus also "aIB truth of the church,
382,* 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
heaven, those who are in tho province of
the mouth, are in discourse from under-
stiuiding and perception, 96.
Music. — Whence the -power of music in
expressing various thoughts aud affections
arises, 241.
Nakedness — Innocence itself is repre
sented in the heavsns by nakedness ; to
the innocent and the chaste, nakedness is
no shame, because it is without offence,
179, note, 841. Tho angels ofthe inmost
heaven are naked, 178, 341. Nakedness
is a sign of innooenoo, and corresponds_ to
it, 280. Spirits have a custom of testifying
their innocence by putting off their clothes,
aud presenting themselves naked, 280,
note. Name. — The societies of heaven and t;he
angels have no names, but they are distin
guished by the quality of their good, and
by an idea concerning it, 52. i
.S67

Nations. — Concerning those in licavea
who belonged to the nations or people out
of the church, 318-328. See Geniiies.
Nativity and Generation signify re
generation and re-birth by faith and love,
382.* Natural, the, is the ultimate principle
in which spiritual and celestial thinga,
which are tnings interior, close, and on
whioh they subsist as a house upon ita
foundation, 805, noie. Thoae things which
exist from the sun of the world, are called
natural, 172. Natural men see those tilings
wliich are from a natural origiu, and tfie
spiritual see those which are from a spirit
ual origin, 582. Nothing natural can exist
without some spiritual correspondont, 4S7.
Nature, universal, ia a theatre repre
sentative of the Lord's kingdom, 106.
Nature was only created for the purpose o(
clothing what is spiritual, and of present
ing it in a corresponding form in the ulti
mate of order, 102. Spaces and timea be
long to nature, 266.
Neighbor. — In the supreme sense, the
Lord is the neighbor, and therefore all
good, which is from the Lord, ia tlie
neignbor, and to will and to do that good
is lo love the neighbor, 64, note. Every
man and every society, also a man's coun
try and the church, and iu the universal
sense the kingdom of the Lord, are our
neighbor, and to do them good from the
love ofgood, according to the quaUty of
their state, is to love our neigh bor; thus
their good which is to be consulted, is our
neighbor, 481, noie. To love our neighbor
ia not to love his person, but to love Umi
which appertains to him and which con
stitutes him, for they who love the person,
and not that which appertains to the man
and constitutes the mau, love the evil and
the good alike, and they do good alike to
the evil and to the good, wheu yet to do
good to the evil is to do evil to tJie good,
whioh is not to love our neighbor, 890,
noie. See also 15, 16, 217, 225, 406, 558.
Night signifies a state of no love and
faith, 155, note. It signifies the privation
of love and wisdom, 155.
Noon signifies wisdom initslight, 155. J 66
North, the, signifies wisdom and inioi-
ligence in obscure light ; a atate of light, or
of wisdom and intelligence in obscurity,
150. In heaven, they dwell in the north
who are in the obscure light of wisdom,
148, 149. In hell, they who are in falses
from evil, dwell from the south to the
north, 151.
NosTRiLa, in the Word, signify percep
tion, 97. In the Grand Man, tho.^e who
are in the province of the nostrils are iu
perception, 96.
Numbers, allj iu the Word, signify thinga.
Numbers multiplied signify similar things
with the simple numbers from whicli they
result by multiplioatiou, 263, note.
Numerical -Writing. — In heaven there
is a numerical writing which consists of
nothing but u'lrabers writter iu order and

HEAVEN AND HELL.

series. The reason why this writing in
volves more arcana than writing composed
of lettera, 263.
Obsessions, external, or bodily posses
sions, do not exist at this day as formerly,
but internal obsessions, which are of the
mind, are more numerous than formerly,
257, note. When man is interiorly obsessed,
257, note.
Odor, in the Word, signifies the per
ceptivity of what is agreeable or disagree
able, according to the quality of the love
and the faith of whioh it is predicated, 287,
noie. An odor of rest, when applied to
Jehovah, signifies the perceptivity of peace,
287, noie. In the worst hella, the odor is
aa it were cadaverous, 134.
Old Age. — Those spirits which attend
on old age with the man who may be re
formed and regenerated, are iu wisdom
and innocence, 295.
Old Man, an, signifies a wise man, and
in the abstract, sense, wisdom, 278.
Olive-trees correspond to the affection
of good and its uses, 520, HI.
One. — In heaven, all make a One by love
from the Lord, 20, noie. In what way they
make a one, 64. In the spiritual world,
the exteriors and interiors must act iu
unity, and correspond, 498. With thoae
who are in good, interior thought acts in
unity with exterior thought by correspond
ence, 499. With a good Spirit in the sec
ond state after death, thought makes one
with his will, 503.
One (unuTn). — -Every One is composed of
various parts, 56, 405. Every whole (unum)
results from the harmony and agreement
of various parta, for otherwise it has no
quality, 56, note.
Opening, the, ofthe interiors, 83, 271, 272,
851, 396, 468, 532. Of the exteriors, 396.
Ofthe degreea of the miud, 468. Of what
is above and what is beneath the rational
mind, 430 ; of the eyes of the spirit, 171 ;
of the entrances, or gates of hell, 583.
Opinions, false, eoncerning Angels, the
Soul, the Rosurreetion, aud the Last Judg
ment, 312, 183, 456.
Opposites. — When one opposite acts up
on another, pain is produced, 400. Noth
ing exists without a relation to its opposite,
for opposites reveal the quality of eaoh
other, 541. Through opposites there is
equilibrium. 541.
Order, Divine. — The Lord ia Order, be
oauae the Divine Good and Divine Truth
which proceed from the Lord make Order,
67, note. Every thing is a correspondent
which exists and subsists in nature from
Divine Order, and has relation to the good
and the true, 107. Divine Order does uot
rest iu the middle, but proceeds to ulti
mates ; the ultimate is mau, therefore Di
vine Order terminates in man, 804, 315.
All things of Divine Order were collated
into man, and he is from creation Divine
Order in form, 80, 202 ; beoause he ia its
recipient, 623, note. Divine Order is heaven
with man, 528. In proportion as man lives
368

according to Divine Order, he appeals par
feet and bea-ctiful in the other life, 454.
Orientals. — The science of correspond
ences flourished with the Orientals, 87,
noie. Oxen signify the affections of the natural
miud, no.
Palaces in Heaven, 184, 185. Palace ol
wisdom, 270.
Pancreas, the, corresponds to the purifi
cation ofgood aud truth, 96, 217.
Paradise aiguifies intelligence and wis
dom, 111, 176, 489. Concerning paradisia
cal scenes, and their magnificence in the-
other life, 176. Why heaven is called
Paradise, 136.
Parental Love. — It is the innocence ot
infancy which affects parents and produces
parental love, 277. Concerning spiritual-
maternal love, 332.
Particular Things are in a superior de
gree, and things general in an inferior de
gree. Things general contain things par
ticular, for things particular, in compansou
with things general, are as thousands or
myriads to one, 267.
Path, a, signifies truth whioh leada to
good, and alao falaes which lead to evil,
479, note.
Peace in Hea-ven, conceming the state
of, 284-290. Peace ia the inmoat principle
of delight, derived from the good of inno
cence, 285. Peace in the heavena ia the
Divine inmoatly affecting every good with
blessedness which appertains to the augels ;
it is ineomprehensible 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 ou earth,
289. Heavenly peace exists also with men
who are in wisdom, but, so long as they
live in the world, peace Ues stored up in
their interiors, 288. They who are in evil
have uo peace, 290. In the Word, peace
aignifles the Lord and heaven, and alao
heavenly joy and the delight of good, 287.
It aiguifies the union of the Essential Di
vine and of the Divine Human ofthe Lord,
and the conjunction of the Lord with
heaven aud the church, 287.
Pearls signify truths which introduce,
307. Perfection, all, increases towards the
interiors, and decreases towards the ex
teriors, 34, 158. Heaven becomes more
perfect iu proportion to the number of an
gelio societies, 418, 71.
Peter, the Apostle, represented the Lord
as to faith, 526.
Piety, a life 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 accord
ing to the states of the interiors of angels
and spirits, 195, note. Changes of place
are changes ofthe atate of life, 192. Places
signifying states, 192.
Plains, Fields, <feo., signify things anal
ogous which pertain to state, 197.

INDEX.

Pleasures, bodily.— The joy of bodily
pleasures, compared with heavenly joys, ia
like a gross and pungent clot of matter
compared with a pure and most gentle
aura, 413. Suoh pleasures correspond to
hlth, 363.
Plurality of Worlds, 417. Plurality of
the Hells, 488.
PiOR IN Heaven, concerning the, 357-
865. By the poor in the Word are meant
those who are spiritually poor, that is, who
are in ignorance of truth, but gtill desire to
be instructed, 420, 865.
Power of the angels in heaven, con
cerning the, 228-233. The angela are
called pcvoers, from Divine truth, and are
jowers in proportion as they are recipients
of Divine Truth, 187, 231. All power is
from the Lord, and ia from Trutii derived
from good, and thus from faith grounded
in love, 282, noie. Falaes derived from
evil have no power, 233, note, 589. All the
power of man is derived from his under
standing and will, 228.
Preachers in the heavens, concerning,
223-226. They all belong to the Lord's
spiritual kingdom, 225.
Preachings in heaven, ooncerniug, 221-
227, 259. ®'
Presence, the, of the Lord, in the
heavens, is everywhere, and with every
one, in the good and truth which proceed
from him, and consequently is with the
angela in what is his own, 147, 121. The
Eresence of the angels is not with the Lord,
ut the Lord's presence is with the angols,
141, note. In the spiritual world any one
appears to be present, if another intensely
desires his presence, 194.
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, signi
fles those who are in the good of love to
the Lord, 226, note. Erroneous ideas
amongst priests, 74, 183, 812.
Proceed, to, is to be produced and em
bodied in a form whioh may be perceived
aud comprehended, 474. To proceed,
means to exist from an Esse, 139. What
ever proceeds is subordinate to that whioh
it proceeds from, 474.
Procreation. — In heaven, instead ofthe
procreation of children there is the procre
ation ofgood and truth, 382.*
Profanation. — To believe the truth, and
afterwards to deny it, ia profanation, 456.
Profanation is the commixture ofgood and
evil, or of the true aud the false in man, 456.
Prophets. — How the prophets saw spirit
ual objects, 76. In what manner theLord
spoke with the prophets by whom the
Word was written, 254.
Proprium, the, of man consists in loving
himself more than God, and tho world
more than heaven, and in making his
neiglibor of no account in respect to him
self, thus it consists in the love of self aud
the world, 283, 484, 558. The proprium I

of man ia nothing but evil, it ia nell with I clwais,
369

him. The good which man doea from the
proprium is not good, but in itself evil,
484. See also 158, 280, 501.
Provinces of the Grand Man. Heaveu,
or the Grand Man, is distinguished like
man into members and parta, and they are
named like the members and parts of man,
65, 96. As, for example, the province of
the eyes, 838.
Pulse, the, ofthe heart, prevails in the
body throughout, and flows into every
part, 446, noie. In heaven there is a pulse
Uke that of the heart, but more interior,
95, note. The pulae ofthe heart is various
in heaven according to states of love, 95,
note. See Respiration.
PoNiaiiMENT.— No one in the other life
ever auffora punishment on aoconnt of
hereditary evil, because it is not his own,
and is therefore no fault of his, but he ia
punished on account of the actual evil
whioh is his own, and thus in proportion
as ho haa made hereditary evil hia own bv
actual life, 342. Puniahmonts in the worici
of spirits are of many kinds ; no one there
suffers punishment for ci-imes which he com
mitted xn ihe world he is punished only for
the crimes which he does then ; there is,
however, no actual difference, because evei-y
one after death returns into his own 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 tlie
four, 141, 153. See alao 17, 123. In the
spiritual world, the quarters oommenee and
are determined from the face: the interiors
present themselvea in the face; therefore
the face determines the quarters in heaven,
143. They are otherwise determined iu
the world, 17, 143.
Rams signify affections, 110.
, Raphael is an angelic society, so named
from its function, 52.
Rationality. — In the other life they are
deatitute of rationality with whom the
rational principle did not reside in their in
teriors, but in their exteriors, 506, 464.
Rational Principle, the, of man derives
its existence from the influx ofthe light of
heaven, 309. How the rational principle
may be cultivated, 468, 469, 489. In pro
portion as man becomes rational in the
world by means of languages aud sciences,
he ia rational after death, aud not in pro
portion to his mere learning or scientiflc
knowledge, 464. >
Reason, to, the faculty of reaaoning has
no connection with rationality, it is the
mere talent of making any thing appear
true which a mau pleases ; sueh men, from
preconceived principlea, and from fallacies,
see falses as truths, 353, 464.
Recollection. — Under what circum
stances there would be with man the seem
ing recollection of a thi-.g which had never
heard cr seen, 256. See Metempey-

HEAVEN AND HELL.

Regeneration is re-birth as to the spirit
ual man, 279. How it is effected, 279. De
scribed by an angel, 269.
Relationships in heaven ar.? from good,
and according to its agreements and dif
ferences, 46.
Religious Subjects. — Dangers which
they incur who occupy themselves exclu
sively with religious subjects, 249.
Removals, in the spiritual world, are
dissimiU tudes as to the state of the in
teriors, 193.
Repentance. — After death repentance is
not possible, 527.
Representatives in Heaven, ooncerning,
170-176. Things are called repreaentative
which appear before the eyes ofthe angels
m such forms as are in nature, and inter
nal things are thus turned into external,
175, note. Examples of representatives, 335.
Respiration, the, of the lungs, prevails
in the body throughout, and flows into
every part, 446. In heaven there is a res
piration like that of the lungs, but more
interior, 95, noie. The respiration there is
various, according to atates of charity and
faith, 95, note, 235. See Pulse.
Resuereotion, or resuscitation of man
from the dead, concerning the, 445-452.
Eesusoitation ia the withdrawing of the
spirit from the body, and its introduction
to the spiritual world, 447. Erroneous be
lief concerning the resurrection, 456. How
the resurrection is effected, 449, 450. Man
rises again only as to his apirit, but the
Lord alone rose as to Hia body also, 316.
Mau rises again immediately after death,
and is then in every respect a man, 312.
Revelation. — The most ancient people
had immediate revelation, but with those
who succeeded them there waa a mediate
revelation by correspondences, 306. Why
the men of this earth are incapable of re-
i ceivlng immediate revelation, 309.
? - Rich in Heaven, concerning the, 357-365.
By the rich, mentioned in the "Word, are
understood, in the spiritual sense, those
who abound in the knowledges ofgood and
truth, and who are thus within the church,
where the Word is, 365.
Riches are not real blessings, and there
fore they are given to the wicked aa well
as to the good, 364, note. Spiritual riches
are knowledges and sciences, 365.
Right Hand, the, denotes power, 232,
note. The things which are on man's right
side have reference to good from wh.eh
truth is derived, 118, noie.
Righteous Person, a, is he to whom the
Bierit and righteouanoss of the Lord are
asoribed, 848.
Road, a, signifies the truth wh>';h leads
to good, aud also the false -which leads to
evil, 479.
Rock aignifies faitn proor.ec'.iDg from the
Lord, 488,188.
Rooms, inner, jign'/j ir.cerior things in
man, 186, noie.
Royalty sigrife^ truth derived from
good, 226.

Sabbath, the, in the supreme sense, sig
nifies the union of the eaaential Divine
with the Divine Human of the Lord ; in
the internal sense, the conjunction of the
Divine Human of tho Lord with heaveu
and the church ; and in general the con
junction of good and truth, thus the
heavenly marriage, 287, noie. Hence to
rest on the Sabbath-day siguifiea a state of
that union, aud in the respective sense,
the conjunction of the Lord with mau,
because theu he has peace and salvation,
287. Sandy Places correspond to the study
of sciences from no other end than to ac
quire reputation, 488.
Satan denotes the hell which is in front,
the inhabitants of which 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 357.
Concerning the acience of correapondencea,
87-102, 114, 115, 487, 488. How far the
science of correspoudenoes 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, noie.
Scientifics belong to the natural memory
which man has in the body, 355, noie. See
extracts from the A. G. conceming the
sciences, page 3.57.
Seventy-two denotes all truths and
goods in the complex, 78.
Seers, 76, 487.
Sense of the Word. — The literal sense
of the Word consists of such things as are
iu the world, but the spiritual sense of
such thiugs as are iu heaven, and the for
mer is iu correspondence with the latter,
114. In all aud each of the things of the
Word there ia an internal or spiritual sense,
1, noie. The internal sense ofthe Word is
its aoul, and the literal sense is its body,
307. Sensual Principle, the, is the ultimate
of the life of man, and it adheres to, and
inheres in his corporeal principle, 267, 353.
He is called a sensual man who judges and
concludes about all things from the senses
of the body, and who believes nothing but
what he can soe with his eyes and feel
with his hands. Sensual men reason
sharply and cunningly, but it is from tho
corporeal memory in which they place all
intelUgence ; they are more cunning and
malicious than others, 267, note, 863, 461 .
See also 18, 74.
Separation. — When and how the separa
tion of good and evil spirits is effected, 511.
Serpents of the Tree of Science. — Sen
sual men were so called by the ancients,
353. See Sensual,
Servants. — See Master.
Sheep signify affections of the spiritual
mind, 110.
Sight of the Ete, the, aignifiea the in
telligence which is of faith, and alao faith
1 itself. 271, note. The sight of the left eja
370

INDEX.

corresponds to the truths of faith, and the
sight of the right eye to their gooda, 118,
noie. Internal sight is that of.the thought,
8.->, 144 ; or of the underst-nnding, 208, 462.
riio objects of the spiritual world are seen
by mau, with the eyes of the apirit, wheu
he is withdrawn from the natural light of
the bodily senses, 76, 171. The sight of
the spirit is interior sight, 171.
Silver signifies spiritual good, or truth
from a celestial origin, 115.
Similitude conjoins, and dissimiUtude
disjoins, 427. Similitude brings spirits to
gether, 42. Conoeruing simiUtudes, see 16,
47, 72, 582.
Simple in Heaven, ooncerning the, 346-
856. Concerning the simple. See 74, 82,
86, 183, 268, 312, S13, 322, 464.
Smell. — Concerning this sense, see 402,
462. Smoke corresponds to the falses which
proceed from hatred and revenge, 585.
Societies. — Heaven consists of innumer
able societies, 41-50. Every society is
heaven in a less form, 51-58. Every so
ciety in the heavens resembles one man,
68-72. Every society in heaven has a so
ciety opposite to it in hell, 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 aociety of hell, and
a good man with a society of heaveu, 510.
Every one after death oomes into hia own
society iu which his spirit was wheu he
lived in tho world, 510.
Socinians, the, are out of heaven, 3;
their interiors are closed, 83.
Solitary. — Concerning thoae who in the
world gave themselves up to an almost soli
tary life; how they are in the other life,
860, 635, 249.
Son-in-Law, a, signifies truth associated
to the affection ofgood, 882,* note..
Sons signify the affeotioua of truth, and
thua trutha, 882.*
Soot corresponds to the falses whioh are
derived from hatred and revenge, 585.
Soul, the, of man is hia apirit, for this
is altogether immortal, 432, 602. False
ideaa which prevail regarding the soul, 183,
312, 456. In the Word, the soul signifies
under.atauding, truth, and faith, 446, note-.
Sound of Angelio Speech correaponds
to affection, and tlie articulations of sound,
which are words, to the ideas of thought
derived from affection, 236, 241, 260, 269.
South, the, aignifiea wisdom and intelli
gence in clear light, or a state of light, or
of wiadom and intelligence, 150. lu the
heavens, they who are in the clear light of
wiadom dwell in the south, 148, 149. In
hell, they who are in the falses of evil dwell
from the south to the north, 151.
Space in Heaven, conoeruing, 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.
They appear visible according to the states
of tlie interiors of angels and snirits, 195.
371

Spaces in the Word signify states of Ufa
192, note.
Speech of Angels, concerning the, 284-
245. Concerning the speech of angols with
nian, 246-257. Spiritnal or angelio 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 dangerous to discourse with
spirits now, unless man ia principled in a
true faith, and led by the Lord, 249, noie.
Sphere. — A spiritual sphere, which is
a aphere of life, flowa forth and diffuses it
self from every man, spirit, and angel, and
encompaaaea him : this sphere flows from
the life of the affections, and thence ofthe
thoughts, 17, 49, 591. Concerning spiritual
spheres, see also, 884, 574, 591.
SpiRir. — Every man is a apirit as to his
interiors, 482-444. Tho spirit is the man
himself, for the body lives from the spirit,
76. Conjunction of spirits with man, 292.
Evil spirits, good spirita, 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 are alive
in the body, become visible in their own
form, 453. Men who think abstractedly
from the body sometimes appear in the so
ciety of spirits, and are visible to them,
438. Enthusiastic spirita, 249. Emissary
spirita, 255. Natural and corporeal apirita,
257. Infernal spirits, 123, 151.
SpiRrrUAL. — Those things are called spir
itual which exist from the sun of heaven,
172. That which is spiritual sees what is
spiritual, 453. What is spiritual cannot be
revealed to man exoept 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
toncli aud aee natural things, 461. It is
allowable to enter from spiritual truth into
the scientifica which are ofthe natural man,
but not vice versa; because the spiritual
fiows into the natural, but the natural doea
not flow into the spiritual, 365, note.
Spleen, the, eorresponds to the purifica
tion ofgood and truth, 96, 217.
Spring signifies the first and highest de
gree of lovo, 166, 155.
Stars signify, in tho Word, the knowl
edges of good and truth, 1, 105, 119.
States are predicated of life, and of those
things which relate to life — statea of love
aud faith, states of v/isdom aud inteUi
gence, 155. Ofthe first state of man after
death, 491-498. Of the second state, 499-
511. Of the third state, 457, 512-520. See
Changes. Stone signifies the truth of faith, 183,
228, 488, 534.
Stones, precious, signify the traths and
goods of heaven, and the church transpa
rent from good, 489, 179, 307.
Street, a, signifies truths which lead to
good ; and also falses which lead to evil
479, noie.

HEAVEN AND HELL.

Style of the Word, concerning the, 310.
Subjects. — The spirits sent from societies
of spirita to other sooletie's are called sub
jects, 255, noie. See page 339. Collection
of extracts from A. G. conoeruing the spirits
by whom communication is effected.
Subsist, to. — Nothing can subsist from
itaelf; every thing subaiats from a cause
prior to itself, thus, finally from the First,
trom whioh, when separated, it vanishes
away and perishes altogether, 106. To sub
sist, is to exist perpetually, 9, 304.
Subsistence is perpetual exiatence, 9, 37,
106, 303.
Substances. — Whatever exiats interiorly
in man, exista iu forma which are sub
stances ; and what does not exist in sub
stances as its aubjecta, is nothing, 418.
Whatever is supposed to exiat without a
snbatantial subject is nothing, 434.
Successions. — All things in heaven have
their succesaions and progressions as in the
world, 162,163, 191.
Sun in Heaven, concerning the, 116-125.
The sun, in the Word, signifies the Lord
. as to love, and thence love to the Lord,
1, noie, 119. In the opposite sense it signi
fies the love of self; in which aenae, by
adoring the sun ia signified to worship
thoae things which are contrary to heav
enly love, or to the Lord, 122, 561.
Supreme. — In every angel, and also iu
every man, there ia an inmost or aupreme
degree, into which the divine of tlie Lord
first or proximately flows, and which may
be called hia especial dwelliug-place in
them, 39.
Swedenborg. — It was permitted him to
associate with angela, and to converse 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, aud
sometimes as a stranger, 234; sometimes
with one alone, and sometimes witli many
in company, when he was in the exercise
of every bodily sense, and in a state of
clear perception, 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 anoient church,
827 ; with others who lived 2000 years ago,
with some who lived 1700 years ago, with
others who lived 400 and 300 years ago,
aud with others who lived more recently,
480 ; with some on the third day after their
decease, 452 ; with almost all tho deceased
whom lie knew in tho Ufe of the body, 437.
To converse with apirits aa a spirit, and to
converse with them aa a man in the body,
486. 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 remained in the same place, 192.
To be in the spiritual world as to the spirit,
and at the sam.e time in the natural world
as to the body, 577 ; to be withdrawn from
the body, 46, 440. To bo brought nearly
into the state of dying persons, that he
might know how resuscitation is effected,
372

449, 450. Through his eyes spirits have
seen that which is in our world, 252. Con
cerning Swedenborg, see also 69, 109, 118,
132, 228, 229, 812, 441, 456, and elsewhere.
Taste. — See, ooncerning this sense, 402,
462. Temple, the, represented the Divine Hu
man of the Lord, 187. Concerning temples
iu heaveu, 221, 224. Whence the custom
of building ehurches with an eastern aspect
is derived, 119.
Tendency or Direction. — There is a uni
versal tendency to a common centre on
earth, 142. In what the tendency in heaven
differs from the tendency ou 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
repreaentative ofthe Lord's kingdom, 106,
note. Thieves. — ^They are called thieves who
rob the Lord of what ia his, 10.
Think, to. — They think naturally who
look to the world only and attribute all
thinga to nature ; but tliey think spiritually
who look to heaven, and attribute all thinga
to the Divine, ISO. To think apiritually is
to think intellectually or rationallv, 464.
To think freely from hia owu real afl'ection
ia the very life of man, and is the mau
himself, 502. The great majority of spirits
from l;he Christian world at this day do not
comprehend how thinking and willing can
be of any consequence, and regard speak
ing and acting as every thing, 495.
Thirst, to, denotea to desire the knowl
edges ofgood and truth, 420.
Thought ia internal sight^ 434, 582.
Thought is nothing but the form of the
will, or the medium by which mau wills
what may appear in the light, 500. Thought,
together with affection, constitute the man,
445. Thought and will are of the spirit oi
man, and not of the body, 453. There are
two kinda of thought with man, tlie one
exterior and the other interior, 499. The
interior thought of man is in perfect agree
ment with hia affectiou or love, 298.
Thought derivea from affectiou its soul or
Ufe, 236. Thought falla iuto speech with
man according to general influx, 296. Ex
tension of the thoughts, 199, 201, 203, 204.
Worldly thought, corporeal thought, heav
enly tiiought, 532. See Affection.
Throne of the Lord, the, signifies
heaven, aud partieularly the apiritual king
dom of the Lord, 8, 24.
Times, iu the Word, signify states, 165.
Concerning time in heaven, 162-i 69. The
angels think without au idea of time and
space, 165, note. Man does not thiuk with
out an idea of time, 169, note. Mon have
an idea of eternity with time, but the angels
without time, 167, note, rimes iu their
origin are states, 168. Why there are times
in tho natural world, 164, 168.
To-day signifies eternity (aiernum), 165,
A. 0. 3998. See Yesterday, To-morroir.

INDEX.

To-morrow signifies eternity, 165, note,
A. G. 8998. See Yesterday and To-day.
Tooth, in the Word, signifies the sensual
principle, which is the ultimate of the life of
man, 575.
Top OF A Mountain, the, signifies the
Bnprerae of heaven, 188.
Torments.— 'What infernal torments are.
673, 574. Why the Lord permits torments in
hell, 581. Torments which evil spirits ex
perience when they approach heaven, or
enter therein, 54, 354, 400.
Touch, conceming the aense of, 402, 462.
Trees. — In the Word, trees signify percep
tions and kuowledpies, from which come intel
ligence 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 tilings of faith and
love, 1.
Trine or Trinity, the Divine. — A Trinity
or Divine Trine may be conceived of in one
person, and thus one God, bat 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 Divine Human
which la called the Son, and the Divine Pro
ceeding which is called the Holy Spirit ; this
Divine Trine is One, page 87.
Trumpet, a, aignifiea divine truth in
heaven, and revealed from heaven, 1, note.
Truth, the, does not admit of reasonings,
S8.5. Truth is the form of good, 107, 375.
The Ufe 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
conjunction with a multitude of other
traths, 270. Truths without good are not
in themselves good, because they have no
life, 136. All traths, wheresoever they are,
whether in the heavens or out of them, are
lucid, 132. Diviue Truths are laws of order,
57, 202. So far as man lives according to
order, that is, so far as he is principled in
food according to divine tiuths, he becomes
a man, 202, note. The truth of faith is
lio-ht, 136. Civil truths relate to justice and
equity, moral traths to sincerity and up
rightness, and spiritual truths to the good
which is of love, and the truth which is of
faith, 468.
Turned to, to be. — All conjunction in the
spiritaal world depends on the degree in
which individnals turn towards each other,
265 The interiors and exteriors of man
are either turned to the Lord or to self,
85.-J 553. Tuniiiig of the face and of the
body in the apiritual world, 143, 144, 151, 153,
496. Twelve denotes all truths and goods in
the complex, 73, note, 307.
Understanding, the, is the Mastere of
life uroceeding from the Esse of life, or
the will, 26, 61, 474. It U recipient of
373

trath, 137, 221. It is it which is enlighx-
ened, 130. The understanding and the wiE
together constlt'ue the man, 423. The life
of the understanding proceeds from the life
of the will, 26, note. The will and under
standing of man are ruled by the Lord by
means of angels and spirita, 228. The under
standing of truth, after death, cannot amend
or change the nature of the wicked, 508. AU
things which are In the underatanding have
relation to truth, 138.
Universe.— All things in the universe, both
in heaven and in the world, have relation to
good and truth, S75.
Uses.— TTses are the ends for the sake of
whioh man acts, 118, note ; they are goods
in act, or gooda of charity, 391. All in the
other life must perform uses, even the
wicked and infernal ; all derive their qual
ity from the uses which they perform, 387,
508. Uses are the goods of love and char
ity, 40^. 403 ; they are various und diverse,
405. The kingdom of the Lord is a king
dom of uses, 112, 361, 387. To serve the
Lord is to perform uses. 361, 387, noif.. 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 de
light of the life of all, 219. Use is the
first and the last, and thus the all of man,
112. Variety is inflnite, and in no instance is
one thing the same as another, 41, no'e, 20,
405. In heaven, as in the world, there is
endless variety, 231. Variety, arranged in a
heavenly form, makes perfection, 71, 56.
Vastation ia nothing more than being
let into the internals or into the proprium of
the spirit, which is the apirit itself, 651.
Successive vastation of the church, 1. Con
cerning vastations, see 513.
Vegetable Kingdom, the, 104, 108, 109, 111.
Infiux from the spiritual world into the sub
jects of the vegetable kingdom, 567.
Veil or Covering, a, signifles the intellect
ual principle, 179.
Vine, the. 111. A. 0. 1069.
ViNEY-ABDs signify the spiritual chnrch,
and the truths of that church, 489. Vines
correspond to the affections of truth and .ts
uses, 520.
Virgin, a, signifies the affection of good
and also the church, 368, note,
VisioNARisa.— Who they are who become
visionaries, and why they become so,
249. Visions.— It is dangerous to confirm trath
by visions, with those who are iu falses,
because they would flrst believe and after
wards deny it, and thus profane the trutti
itself, 45B.
Voice, the, signifies divine truth in heaven,
and revealed from heaven, 1, note.
Vowels.— Why, in the Hebrew language,
vowelB are not written, and are also variously
expressed, 241. The angels, by vowels, ex
press then affections, 261. Vowels are signs
of soandh. -"nd affection dwells In sounds,
241. See Consonants and Sounds.

HEAVEN AND HELL.

Walk, to, signifies to live, 590, note.
To walk with the Lord denotes to receive
Bpiritual life, and to live with Him, 690,
note. Wall, a, denotes truth protecting from
the assaults of falaes and evil, 73, noie.
Way, a, signifies the truth which leads
to good, and also the false whioh leads to
evil. To sweep ihe way is to prepare for the
reception o-f truths, 479, note.
Week, a, signifies state, and alao an en
tire period, 165. See also A. G. 8845.
West, the, signifies love and ita good in
obscure perception, 150. In heaven, they
dwell in the west who are in an obscure
fieroeption of the good of love, 148, 149.
n hell, they who are in evils which spring
from self-love, dwell from the east to the
«est, 151.
White corresponds to truth, and in the
word it signifies truth, 179.
Whole, the, oonaiats of the parts, and
theparts constitute the whole, 64, 267.
"Whoredoms, in the Word, signify the
perversion of truth, 884, note.
Wickedness, ooncerning the, of infernal
spirits, 576-581.
Wife, a, signifies the affeetion of good
and truth, and also the church, 368,
twie. Will, the, of man ia the very esse of his
life, 26, 61 : it ia man's essential spiritual
frinciple, 529. It is the mau himself, 508.
t is the recipient of good, 473, note, 474,
26. The will aiid understanding make the
ail of life appertaining to man, to apirit,
and to angel, 463, noie. The Ufe of the
will is the principal life of man, and the
Ufe of the underatanding flowa from it, 26,
61, 474. Man ia man by virtue of hia will,
and thence of his understanding, 26, 474.
The will and understanding of man are
ruled by the Lord, by meana of angels and
spirits, 228. The will falla into gcaturea,
with man, according to general influx, 296,
note. After death a mau remaina auch aa
ills will ia, 26, 474. All things which are
..1 the will have relation to good, 138.
Will, to, is to love to do, 16. To will
snd not to do when action is posaible, is in
reality not to will, but a mere fantasy of
thought, 475.
Window, a, signifles the intellectual
-principle which is of the internal sight,
iSS, note.
¦Winged Animals signify things intellee-
•QHi, 110.
¦Winter signifies tho privation of love
ann wisaom. Oomp. 166 with 155.
Wisdom. — Tho Divine Wisdom is the
light of heaven, 131. Concerning the wis
aom of the angels of heaven, 265-275.
This wisdom ia incomprehensible and iuef-
."a-ole, 266. Wisdom conaiats in receiving
the good which proceeda from the Lord',
80; and alao in seeing and perceiving what
is good and what is evil, and in accurately
distinguishing the one from tho other, by
intuit on and interior perception, 361. In
telligence and wisdom constitute man, 80.
374

The nature of spurious wisdom, 862. T1j#
nature of false wisdom, 353. See IntelU-

Wi3E IN Heaven, concerning the, 346-
856. Concerning the wiae among the an-
cienta, 822, 323.
Woman, the, acts from affection, and the
man from reason. In the Word, a woman
aiguifies the affeetion of good aud truth,
and also the church, 868.
Wood signifies good, 228; those wh^
have placed merit in works appear to them
selves in the other life to ont wood, 513.
Word corresponds to the ideas of thought
derived from affection, 236, 241, 261, 262,
269. Word, the, is that which unites heaven
and earth, 805. The Word is written by
pure correspondences, and henoe all and
each of the thinga therein signify apiritual
things, 1, 114. Man has conjunction with
heaven by the Word, 114, noie. The Word
was dictated by the Lord, aud is accom-'
modated both to the wisdom of angels and
the intelUgence of mau, therefore tlje angels
have tho 'Word, and read it' as men do en
earth, 259 ; hence it ia that the very dots,
iotas, and minutest parts ofthe Word con
tain heavenly arcaha and thinga Divine,
260. The Word in ita literal sense is nat
ural, and because the natural is the ultimate
principle, in which spiritual and celestial
things, which are things interior, close,
and on which they subsist, as a house upon
its foundation, tlius the sense of the letter
is the continent of the spiritual aud celes
tial sense, 805, note. Tlie conjunction of
the Lord with man is effected by the Word,
tlirough the medium ofthe internal sense,
by the whole Word, and by every part of
it, there is conjunotiou, and therefore the
Word ia wonderful above all other writings,
305, noie. The term Word in the Sacred
Scriptures signifies varioua things, as dis
course, the thought of the n.ind, every
thing which really exists, also something ;
and in the supreme sense, Divine truth
and the Lord, 187, Tiote.
Word, ante-Mosaic. — This Word, whioh
existed with the Anoient Church, is lost,
327, note.
Works derive their esse and existere and
their quality from the interiors of man,
whioli are of his thought and wUl ; there-
fcre such as the interiors are, such are the
works ; works contain the interiors in re
gard to lovo and faith, aud are lo-.-a and
faith in effect, 858, noie, 484.
World, the natural, is all that extent
which lies beneath the sun, and receives
thence ita heat and light, and the things of
the natural world are all those -which
thence subsist, 89. The natural world ex
ists and subsists -ft-om tlie spiritual world,
as an effect from ita efiioient cause, 89, 106 ;
aud both tVom the Divine, 106.
World of Spmrrs, the, is nn intermediate
state or place between heaven aud 1 ell, in
to which mau enters immediately after
death, 421 -431 The appoirance of thii

INDEX.

world, 429. The worid of spirits is in
equiUbrium between heaven and heU, 590.
World, tho spiritual, is heaven, and the
thinga of that world are all thiugs whioh
are iu the heavens, 89. In the spiritual
world, where spirits and angels dwell, the
objects whioh 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, ooncerning Divine, in heaven,
221-227. Variety of worship, 56. Wor
ship of the aiicienta. 111, 188. The exter
nals of worahip are of no avail, but the
internal principles from which they pro-
oaed, 495.
Whitings in Heaven, concerning, 258-
375

264. Numerica. writicg, and writing -wn
posed of letters, 263.
Years, in the Word, signify states of life
in general, 156, 166.
Yesterday, signifies from aU etemity
{ab aeUrno), 165. A. C. 8998. See To-daiy
and To-morrow.
Young Men, in the Word, signify the
understanding of truth, or those who art
intelligent, 368, note.
Youth. — The spirits who attend on youth
and manhood are iu the affection of truth
and good, 295.
Zion, iu the Word, signifies the church,
and specificaUy the celestial church, 216.

6802

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