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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/17368.txt b/17368.txt new file mode 100644 index 0000000..12d1f6a --- /dev/null +++ b/17368.txt @@ -0,0 +1,17491 @@ +Project Gutenberg's Heaven and its Wonders and Hell, by Emanuel Swedenborg + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Heaven and its Wonders and Hell + +Author: Emanuel Swedenborg + +Release Date: December 22, 2005 [EBook #17368] + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK HEAVEN AND ITS WONDERS AND HELL *** + + + + +E-text donated by the Kempton Project, submitted by William Rotella + + + + + + +Heaven and its Wonders and Hell + +From Things Heard and Seen + +by Emanuel Swedenborg. + +Translated by John Ager. + + +1. The Lord, speaking in the presence of His disciples of the +consummation of the age, which is the final period of the church,{1} +says, near the end of what He foretells about its successive states +in respect to love and faith:{2} + + Immediately after the tribulation of those days the sun + shall be darkened, and the moon shall not give her light, + and the stars shall fall from heaven, and the powers of + the heavens shall be shaken. And then shall appear the + sign of the Son of man in heaven; and then shall all the + tribes of the earth mourn; and they shall see the Son of + man coming in the clouds of heaven with power and great + glory. And He shall send forth His angels with a trumpet + and a great sound; and they shall gather together His + elect from the four winds, from the end to end of the + heavens (Matt. 24:29-31). + +Those who understood these words according to the sense of the letter +have no other belief than that during that latest period, which is +called the final judgment, all these things are to come to pass just +as they are described in the literal sense, that is, that the sun and +moon will be darkened and the stars will fall from the sky, that the +sign of the Lord will appear in the sky, and He Himself will be seen +in the clouds, attended by angels with trumpets; and furthermore, as +is foretold else where, that the whole visible universe will be +destroyed, and afterwards a new heaven with a new earth will come +into being. Such is the opinion of most men in the church at the +present day. But those who so believe are ignorant of the arcana that +lie hid in every particular of the Word. For in every particular of +the Word there is an internal sense which treats of things spiritual +and heavenly, not of things natural and worldly, such as are treated +of in the sense of the letter. And this is true not only of the +meaning of groups of words, it is true of each particular word.{3} +For the Word is written solely by correspondences,{4} to the end that +there may be an internal sense in every least particular of it. What +that sense is can be seen from all that has been said and shown about +it in the Arcana Coelestia; also from quotations gathered from that +work in the explanation of The White Horse spoken of in the +Apocalypse. It is according to that sense that what the Lord says in +the passage quoted above respecting His coming in the clouds of +heaven is to be understood. The "sun" there that is to be darkened +signifies the Lord in respect to love;{5} the "moon" the Lord in +respect to faith;{6} "stars" knowledges of good and truth, or of love +and faith;{7} "the sign of the Son of man in heaven" the +manifestation of Divine truth; "the tribes of the earth" that shall +mourn, all things relating to truth and good or to faith and love;{8} +"the coming of the Lord in the clouds of heaven with power and glory" +His presence in the Word, and revelation,{9} "clouds" signifying the +sense of the letter of the Word,{10} and "glory" the internal sense +of the Word;{11} "the angels with a trumpet and great voice" signify +heaven as a source of Divine truth.{12} All this makes clear that +these words of the Lord mean that at the end of the church, when +there is no longer any love, and consequently no faith, the Lord will +open the internal meaning of the Word and reveal arcana of heaven. +The arcana revealed in the following pages relate to heaven and hell, +and also to the life of man after death. The man of the church at +this date knows scarcely anything about heaven and hell or about his +life after death, although all these matters are set forth and +described in the Word; and yet many of those born within the church +refuse to believe in them, saying in their hearts, "Who has come from +that world and told us?" Lest, therefore, such a spirit of denial, +which especially prevails with those who have much worldly wisdom, +should also infect and corrupt the simple in heart and the simple in +faith, it has been granted me to associate with angels and to talk +with them as man with man, also to see what is in the heavens and +what is in the hells, and this for thirteen years; so now from what I +have seen and heard it has been granted me to describe these, in the +hope that ignorance may thus be enlightened and unbelief dissipated. +Such immediate revelation is granted at this day because this is what +is meant by the Coming of the Lord. + +[REFERENCES TO THE AUTHOR'S ARCANA COELESTIA.] + + {Footnote 1} The consummation of the age is the final period of + the church (n. 4535, 10622). + + {Footnote 2} The Lord's predictions in Matthew (24 and 25), + respecting the consummation of the age and His coming, and the + consequent successive vastation of the church and the final + judgment, are explained in the prefaces to chapters 26-40 of + Genesis (n. 3353-3356, 3486-3489, 3650-3655, 3751-3757, + 3897-3901, 4056-4060, 4229-4231, 4332-4335, 4422-4424, 4635- + 4638, 4661-4664, 4807-4810, 4954-4959, 5063-5071). + + {Footnote 3} Both in the wholes and in the particulars of the + Word there is an internal or spiritual sense (n. 1143, 1984, + 2135, 2333, 2395, 2495, 4442, 9048, 9063, 9086). + + {Footnote 4} The Word is written solely by correspondences, and + for this reason each thing and all things in it have a + spiritual meaning (n. 1404, 1408, 1409, 1540, 1619, 1659, 1709, + 1783, 2900, 9086). + + {Footnote 5} In the Word the "sun" signifies the Lord in respect + to love, and in consequence love to the Lord (n. 1529, 1837, + 2441, 2495, 4060, 4696, 7083, 10809). + + {Footnote 6} In the Word the "moon" signifies the Lord in + respect to faith, and in consequence faith in the Lord (n. + 1529, 1530, 2495, 4060, 4696, 7083). + + {Footnote 7} In the Word "stars" signify knowledges of good and + truth (n. 2495, 2849,4697). + + {Footnote 8} "Tribes" signify all truths and goods in the + complex, thus all things of faith and love (n. 3858, 3926, + 4060, 6335). + + {Footnote 9} The coming of the Lord signifies His presence in + the Word, and revelation (n 3900,4060). + + {Footnote 10} In the Word clouds signify the Word in the letter + or the sense of its letter (n. 4060, 4391, 5922, 6343, 6752, + 8106, 8781, 9430, 10551, 10574). + + {Footnote 11} In the Word "glory" signifies Divine truth as it + is in heaven and as it is in the internal sense of the Word (n. + 4809, 5922, 8267, 8427, 9429, 10574). + + {Footnote 12} A "trumpet" or "horn" signifies Divine truth in + heaven, and revealed from heaven (n. 8158, 8823, 8915); and + "voice" has a like signification (n. 6771, 9926). + + + +2. I. THE GOD OF HEAVEN IS THE LORD + +First of all it must be known who the God of heaven is, since upon +that all the other things depend. Throughout all heaven no other than +the Lord alone is acknowledged as the God of heaven. There it is +said, as He Himself taught, + + That He is one with the Father; that the Father is in Him, + and He in the Father; that he who sees Him sees the + Father; and that everything that is holy goes forth from + Him (John 10:30, 35; 14:9-11; 16:13-15). + +I have often talked with angels on this subject, and they have +invariably declared that in heaven they are unable to divide the +Divine into three, because they know and perceive that the Divine is +One and this One is in the Lord. They also said that those of the +church who come from this world having an idea of three Divine beings +cannot be admitted into heaven, since their thought wanders from one +Divine being to another; and it is not allowable there to think three +and say one.{1} Because in heaven everyone speaks from his thought, +since speech there is the immediate product of the thought, or the +thought speaking. Consequently, those in this world who have divided +the Divine into three, and have adopted a different idea of each, and +have not made that idea one and centered it in the Lord, cannot be +received into heaven, because in heaven there is a sharing of all +thoughts, and therefore if any one came thinking three and saying +one, he would be at once found out and rejected. But let it be known +that all those who have not separated what is true from what is good, +or faith from love, accept in the other life, when they have been +taught, the heavenly idea of the Lord, that He is the God of the +universe. It is otherwise with those who have separated faith from +life, that is, who have not lived according to the precepts of true +faith. + + {Footnote 1} Christians were examined in the other life in + regard to their idea of the one God and it was found that they + held the idea of three Gods (n. 2329, 5256, 10736, 10738, + 10821). A Divine trinity in the Lord is acknowledged in heaven + (n. 14, 15, 1729, 2005, 5256, 9303). + + +3. Those within the church who have denied the Lord and have +acknowledged the Father only, and have confirmed themselves in that +belief, are not in heaven; and as they are unable to receive any +influx from heaven, where the Lord alone is worshiped, they gradually +lose the ability to think what is true about any subject whatever; +and finally they become as if dumb, or they talk stupidly, and ramble +about with their arms dangling and swinging as if weak in the joints. +Again, those who, like the Socinians, have denied the Divinity of the +Lord and have acknowledged His Humanity only, are likewise outside of +heaven; they are brought forward a little towards the right and are +let down into the deep, and are thus wholly separated from the rest +that come from the Christian world. Finally, those who profess to +believe in an invisible Divine, which they call the soul of the +universe [Ens universi], from which all things originated, and who +reject all belief in the Lord, find out that they believe in no God; +since this invisible Divine is to them a property of nature in her +first principles, which cannot be an object of faith and love, +because it is not an object of thought.{1} Such have their lot among +those called Naturalists. It is otherwise with those born outside the +church, who are called the heathen; these will be treated of +hereafter. + + {Footnote 1} A Divine that cannot be perceived by any idea + cannot be received by faith (n. 4733, 5110, 5663, 6982, 6996, + 7004, 7211, 9356, 9359, 9972, 10067, 10267). + + +4. Infants, who form a third part of heaven, are all initiated into +the acknowledgment and belief that the Lord is their Father, and +afterwards that He is the Lord of all, thus the God of heaven and +earth. That children grow up in heaven and are perfected by means of +knowledges, even to angelic intelligence and wisdom, will be seen in +the following pages. + + +5. Those who are of the church cannot doubt that the Lord is the God +of heaven, for He Himself taught, + + That all things of the Father are His (Matt. 11:27; John + 16:15; 17:2). + + And that He hath all power in heaven and on earth (Matt. + 28:18). + +He says "in heaven and on earth," because He that rules heaven rules +the earth also, for the one depends upon the other.{1} "Ruling heaven +and earth" means to receive from the Lord every good pertaining to +love and every truth pertaining to faith, thus all intelligence and +wisdom, and in consequence all happiness, in a word, eternal life. +This also the Lord taught when He said: + + He that believeth on the Son hath eternal life; but he + that believeth not the Son shall not see life (John 3:36). + +Again: + + I am the resurrection and the life; he that believeth on + Me, though he die yet shall he live; and whosoever liveth + and believeth on Me shall never die (John 11:26, 26). + +And again: + + I am the way, the truth, and the life (John 14:6). + + {Footnote 1} The entire heaven is the Lord's (n. 2751, 7086). + He has all power in the heavens and on the earths (n. 1607, + 10089, 10827). As the Lord rules heaven He rules also all + things that depend thereon, thus all things in the world (n. + 2026, 2027, 4523, 4524). The Lord alone has power to remove the + hells, to withhold from evil and hold in good, and thus to save + (n. 10019). + + +6. There were certain spirits who while living in the world had +professed to believe in the Father; but of the Lord they had the same +idea as of any other man, and therefore did not believe Him to be the +God of heaven. For this reason they were permitted to wander about +and inquire wherever they wished whether there were any other heaven +than the heaven of the Lord. They searched for several days, but +nowhere found any. These were such as place the happiness of heaven +in glory and dominion; and as they were unable to get what they +desired, and were told that heaven does not consist in such things, +they became indignant, and wished for a heaven where they could lord +it over others and be eminent in glory like that in the world. + + + +7. II. IT IS THE DIVINE OF THE LORD THAT MAKES HEAVEN. + +The angels taken collectively are called heaven, for they constitute +heaven; and yet that which makes heaven in general and in particular +is the Divine that goes forth from the Lord and flows into the angels +and is received by them. And as the Divine that goes forth from the +Lord is the good of love and the truth of faith, the angels are +angels and are heaven in the measure in which they receive good and +truth from the Lord. + + +8. Everyone in the heavens knows and believes and even perceives that +he wills and does nothing of good from himself, and that he thinks +and believes nothing of truth from himself, but only from the Divine, +thus from the Lord; also that good from himself is not good, and +truth from himself is not truth, because these have in them no life +from the Divine. Moreover, the angels of the inmost heaven clearly +perceive and feel the influx, and the more of it they receive the +more they seem to themselves to be in heaven, because the more are +they in love and faith and in the light of intelligence and wisdom, +and in heavenly joy therefrom; and since all these go forth from the +Divine of the Lord, and in these the angels have their heaven, it is +clear that it is the Divine of the Lord, and not the angels from +anything properly their own that makes heaven.{1} This is why heaven +is called in the Word the "dwelling-place" of the Lord and "His +throne," and those who are there are said to be in the Lord.{2} But +in what manner the Divine goes forth from the Lord and fills heaven +will be told in what follows. + + {Footnote 1} The angels of heaven acknowledge all good to be + from the Lord, and nothing from themselves, and the Lord dwells + in them in His own and not in their own (n. 9338, 10125, 10151, + 10157). Therefore in the Word by "angels" something of the Lord + is meant (n. 1925, 2821, 3039, 4085, 8192, 10528). Furthermore, + angels are called "gods" from the reception of the Divine from + the Lord (n. 4295, 4402, 7268, 7873, 8192, 8301). Again, all + good that is good, and all truth that is truth, consequently + all peace, love, charity, and faith, are from the Lord (n. + 1614, 2016, 2751, 2882, 2883, 2891, 2892, 2904). Also all + wisdom and intelligence (n. 109, 112, 121, 124). + + {Footnote 2} Those who are in heaven are said to be in the Lord + (n. 3637, 3638). + + +9. Angels from their wisdom go still further. They say that not only +everything good and true is from the Lord, but everything of life as +well. They confirm it by this, that nothing can spring from itself, +but only from something prior to itself; therefore all things spring +from a First, which they call the very Being [Esse] of the life of +all things. And in like manner all things continue to exist, for +continuous existence is a ceaseless springing forth, and whatever is +not continually held by means of intermediates in connection with the +First instantly disperses and is wholly dissipated. They say also +that there is but One Fountain of life, and that man's life is a +rivulet therefrom, which if it did not unceasingly continue from its +fountain would immediately flow away. [2] Again, they say that from +this One Fountain of life, which is the Lord, nothing goes forth +except Divine good and Divine truth, and that each one is affected by +these in accordance with his reception of them, those who receive +them in faith and life find heaven in them while those who reject +them or stifle them change them into hell; for they change good into +evil and truth into falsity, thus life into death. Again, that +everything of life is from the Lord they confirm by this: 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, to good; and the life of +his understanding, which is the life of his faith, to truth; and +since everything good and true comes from above it follows that +everything of life must come from above. [3] This being the belief of +the angels they refuse all thanks for the good they do, and are +displeased and withdraw if any one attributes good to them. They +wonder how any one can believe that he is wise from himself or does +anything good from himself. Doing good for one's own sake they do not +call good, because it is done from self. But doing good for the sake +of good they call good from the Divine; and this they say is the good +that makes heaven, because this good is the Lord.{1} + + {Footnote 1} Good from the Lord has the Lord inwardly in it, + but good from one's own has not (n. 1802, 3951, 8480). + + +10. Such spirits as have confirmed themselves during their life in +the world in the belief that the good they do and the truth they +believe is from themselves, or is appropriated to them as their own +(which is the belief of all who place merit in good actions and claim +righteousness to themselves) are not received into heaven. Angels +avoid them. They look upon them as stupid and as thieves; as stupid +because they continually have themselves in view and not the Divine; +and as thieves because they steal from the Lord what is His. These +are averse to the belief of heaven, that it is the Divine of the Lord +in the angels that makes heaven. + + +11. The Lord teaches that those that are in heaven and in the church +are in the Lord and the Lord is in them, when He says: + + Abide in Me and I in you. As the branch cannot bear fruit + of itself except it abide in the vine, so neither can ye, + except ye abide in Me. I am the Vine, ye are the branches. + He that abideth in Me and I in him, the same beareth much + fruit; for apart from Me ye can do nothing (John 15:4,5). + + +12. From all this it can now be seen that the Lord dwells in the +angels of heaven in what is His own, and thus that the Lord is the +all in all things of heaven; and this for the reason that good from +the Lord is the Lord in angels, for what is from the Lord is the +Lord; consequently heaven to the angels is good from the Lord, and +not anything of their own. + + + +13. III. IN HEAVEN THE DIVINE OF THE LORD IS LOVE TO HIM AND CHARITY +TOWARDS THE NEIGHBOR. + +The Divine that goes forth from the Lord is called in heaven Divine +truth, for a reason that will presently appear. This Divine truth +flows into heaven from the Lord from His Divine love. The Divine love +and the Divine truth therefrom are related to each other as the fire +of the sun and the light therefrom in the world, love resembling the +fire of the sun and truth therefrom light from the sun. Moreover, by +correspondence fire signifies love, and light truth going forth from +love.{1} From this it is clear what the Divine truth that goes forth +from the Lord's Divine love is-that in its essence it is Divine good +joined to Divine truth, and being so conjoined it vivifies all things +of heaven; just as in the world when the sun's heat is joined to +light it makes all things of the earth fruitful, which takes place in +spring and summer. It is otherwise when the heat is not joined with +the light, that is, when the light is cold; then all things become +torpid and lie dead. With the angels this Divine good, which is +compared to heat, is the good of love; and Divine truth, which is +compared to light, is that through which and out of which good of +love comes. + + {Footnote 1} In the Word "fire" signifies heavenly love and + infernal love (n. 934, 4906, 5215). "Holy and heavenly fire" + signifies Divine love, and every affection that belongs to that + love (n. 934, 6314, 6832). "Light" from fire signifies truth + going forth from good of love; and light in heaven signifies + Divine truth (n. 3195, 3485, 3636, 3643, 3993, 4302, 4413, + 4415, 9548, 9684). + + +14. The Divine in heaven which makes heaven is love, because love is +spiritual conjunction. It conjoins angels to the Lord and conjoins +them to one another, so conjoining them that in the Lord's sight they +are all as one. Moreover, love is the very being [esse] of everyone's +life; consequently from love both angels and men have life. Everyone +who reflects can know that the inmost vitality of man is from love, +since he grows warm from the presence of love and cold from its +absence, and when deprived of it he dies.{1} But it is to be +remembered that the quality of his love is what determines the +quality of each one's life. + + {Footnote 1} Love is the fire of life, and life itself is + actually therefrom (n. 4906, 5071, 6032, 6314). + + +15. In heaven there are two distinct loves, love to the Lord and love +towards the neighbor, in the inmost or third heaven love to the Lord, +in the second or middle heaven love towards the neighbor. They both +go forth from the Lord, and they both make heaven. How these two +loves are distinct and how they are conjoined is seen in heaven in +clear light, but in the world only obscurely. In heaven loving the +Lord does not mean loving Him in respect to His person, but it means +loving the good that is from Him; and to love good is to will and do +good from love; and to love the neighbor does not mean loving a +companion in respect to his person, but loving the truth that is from +the Word; and to love truth is to will and do it. This makes clear +that these two loves are distinct as good and truth are distinct, and +that they are conjoined as good is conjoined with truth.{1} But this +can scarcely be comprehended by men unless it is known what love is, +what good is, and what the neighbor is.{2} + + {Footnote 1} To love the Lord and the neighbor is to live + according to the Lord's commandments (n. 10143, 10153, 10310, + 10578, 10648). + + {Footnote 2} To love the neighbor is not to love the person, + but to love that in him from which he is what he is, that is, + his truth and good (n. 5028. 10336). Those who love the person, + and not that in him from which he is what he is, love evil and + good alike (n. 3820). Charity is willing truths and being + affected by truths for the sake of truths (n. 3876, 3877). + Charity towards the neighbor is doing what is good, just, and + right, in every work and in every function (n. 8120-8122). + + +16. I have repeatedly talked with angels about this matter. They were +astonished, they said, that men of the church do not know that to +love the Lord and to love the neighbor is to love what is good and +true, and to do this from the will, when they ought to know that one +evinces love by willing and doing what another wishes, and it is this +that brings reciprocal love and conjunction, and not loving another +without doing what he wishes, which in itself is not loving; also +that men should know that the good that goes forth from the Lord is a +likeness of Him, since He is in it; and that those who make good and +truth to belong to their life by willing them and doing them become +likenesses of the Lord and are conjoined to Him. Willing is loving to +do. That this is so the Lord teaches in the Word, saying, + + He that hath My commandments and doeth them, he it is that + loveth Me; and I will love him and will make My abode with + him (John 14:21, 23). + +And again: + + If ye do My commandments ye shall abide in My love (John + 15:10). + + +17. All experience in heaven attests that the Divine that goes forth +from the Lord and that affects angels and makes heaven is love; for +all who are in heaven are forms of love and charity, and appear in +ineffable beauty, with love shining forth from their faces, and from +their speech and from every particular of their life.{1} Moreover, +there are spiritual spheres of life emanating from and surrounding +every angel and every spirit, by which their quality in respect to +the affections of their love is known, sometimes at a great distance. +For with everyone these spheres flow forth from the life of his +affection and consequent thought, or from the life of his love and +consequent faith. The spheres that go forth from angels are so full +of love as to affect the inmosts of life of those who are with them. +They have repeatedly been perceived by me and have thus affected +me.{2} That it is love from which angels have their life is further +evident from the fact that in the other life everyone turns himself +in accordance with his love-those who are in love to the Lord and in +love towards the neighbor turning themselves always to the Lord, +while those who are in love of self turn themselves always away from +the Lord. This is so, however their bodies may turn, since with those +in the other life spaces conform to the states of their interiors, +likewise quarters, which are not constant as they are in this world, +but are determined in accordance with the direction of their faces. +And yet it is not the angels that turn themselves to the Lord; but +the Lord turns to Himself those that love to do the things that are +from Him.{3} But more on this subject hereafter, where the quarters +in the other life are treated of. + + {Footnote 1} Angels are forms of love and charity (n. 3804, + 4735, 4797, 4985, 5199, 5530, 9879, 10177). + + {Footnote 2} A spiritual sphere, which is a sphere of the life, + overflows and pours forth from every man, spirit, and angel, + and encompasses them (n. 4464, 5179, 7454, 8630). It flows from + the life of their affection and consequent thought (n. 2489, + 4464, 6206). + + {Footnote 3} Spirits and angels turn themselves constantly to + their loves, and those in the heavens turn themselves + constantly to the Lord (n. 10130, 10189, 10420, 10702). + Quarters in the other life are to each one in accordance with + the direction of his face, and are thereby determined, + otherwise than in the world (n. 10130, 10189, 10420, 10702). + + +18. The Divine of the Lord in heaven is love, for the reason that +love is receptive of all things of heaven, such as peace, +intelligence, wisdom and happiness. For love is receptive of each and +all things that are in harmony with it; it longs for them, seeks +them, and drinks them in as it were spontaneously, for it desires +unceasingly to be enriched and perfected by them.{1} This, too, man +well knows, for with him love searches as it were the stores of his +memory and draws forth all things that are in accord with itself, +collecting and arranging them in and under itself-in itself that they +may be its own, and under itself that they may be its servants; but +other things not in accord with it it discards and expels. That there +is present in love every capacity for receiving truths in harmony +with itself, and a longing to conjoin them to itself, has been made +clear also by the fact that some who were simple-minded in the world +were taken up into heaven, and yet when they were with the angels +they came into angelic wisdom and heavenly blessedness, and for the +reason that they had loved what is good and true for its own sake, +and had implanted it in their life, and had thereby become capacities +for receiving heaven with all that is ineffable there. But those who +are in love of self and of the world have no capacity for receiving +what is good and true; they loathe and reject it, and at its first +touch and entrance they flee and associate themselves with those in +hell who are in loves like their own. There were spirits who had +doubts about there being such capacities in heavenly love, and who +wished to know whether it were true; whereupon they were let into a +state of heavenly love, whatever opposed being for the time removed, +and were brought forward some distance, where there was an angelic +heaven, and from it they talked with me, saying that they perceived a +more interior happiness than they could possibly express in words, +and they lamented greatly that they must return into their former +state. Others also were taken up into heaven; and the higher or more +interiorly they were exalted the more of intelligence and wisdom were +they admitted into, such as enabled them to perceive what had before +been incomprehensible to them. From this it is clear that the love +that goes forth from the Lord is receptive of heaven and all things +therein. + + {Footnote 1} Innumerable things are contained in love, and love + gathers to itself all things that are in harmony with it (n. + 2500, 2572, 3078, 3189, 6323, 7490, 7750). + + +19. That love to the Lord and love towards the neighbor include in +themselves all Divine truths is made evident by what the Lord Himself +said of these two loves: + + Thou shalt love thy God with all thy heart and with all + thy soul. This is the greatest and first commandment. And + the second, like unto it, is, Thou shalt love thy neighbor + as thyself. On these two commandments hang the law and the + prophets (Matt. 22:37-40). + +"The law and the prophets" are the whole Word, thus all Divine truth. + + + +20. IV. HEAVEN IS DIVIDED INTO TWO KINGDOMS. + +As there are infinite varieties in heaven, and no one society nor any +one angel is exactly like any other,{1} there are in heaven general, +specific, and particular divisions. The general division is into two +kingdoms, the specific into three heavens, and the particular into +innumerable societies. Each of these will be treated of in what +follows. The general division is said to be into kingdoms, because +heaven is called "the kingdom of God." + + {Footnote 1} There is infinite variety, and nowhere any thing + the same as another (n. 7236, 9002). Also in the heavens there + is infinite variety (n. 684, 690, 3744, 5598, 7236). Varieties + in heaven are varieties of good (n. 3744, 4005, 7236, 7833, + 7836, 9002). All societies in the heavens, and all angels in a + society, are thereby distinguished from each other (n. 690, + 3241, 3519, 3804, 3986, 4067, 4149, 4263, 7236, 7833, 7836). + Nevertheless they are all made one by love from the Lord (n. + 457, 3986). + + +21. There are angels that receive more interiorly the Divine that +goes forth from the Lord, and others that receive it less interiorly; +the former are called celestial angels, and the latter spiritual +angels. Because of this difference heaven is divided into two +kingdoms, one called the Celestial Kingdom, the other the Spiritual +Kingdom.{1} + + {Footnote 1} Heaven as a whole is divided into two kingdoms, a + celestial kingdom and a spiritual kingdom (n. 3887, 4138). The + angels of the celestial kingdom receive the Divine of the lord + in their voluntary part, thus more interiorly than the + spiritual angels, who receive it in their intellectual part (n. + 5113, 6367, 8521, 9936, 9995, 10124). + + +22. As the angels that constitute the celestial kingdom receive the +Divine of the Lord more interiorly they are called interior and also +higher angels; and for the same reason the heavens that they +constitute are called interior and higher heavens.{1} They are called +higher and lower, because these terms designate what is interior and +what is exterior.{2} + + {Footnote 1} The heavens that constitute the celestial kingdom + are called higher while those that constitute the spiritual + kingdom are called lower (n. 10068). + + {Footnote 2} Interior things are portrayed by higher things, + and higher things signify interior things (n. 2148, 3084, 4599, + 5146, 8325). + + +23. The love in which those are, who are in the celestial kingdom is +called celestial love, and the love in which those are who are in the +spiritual kingdom is called spiritual love. Celestial love is love to +the Lord, and spiritual love is love towards the neighbor. And as all +good pertains to love (for good to any one is what he loves) the good +also of the other kingdom is called celestial, and the good of the +other spiritual. Evidently, then, the two kingdoms are distinguished +from each other in the same way as good of love to the Lord is +distinguished from good of love towards the neighbor.{1} And as the +good of love to the Lord is an interior good, and that love is +interior love, so the celestial angels are interior angels, and are +called higher angels. + + {Footnote 1} The good of the celestial kingdom is good of love + to the Lord, and the good of the spiritual kingdom is good of + charity towards the neighbor (n. 3691, 6435, 9468, 9680, 9683, + 9780). + + +24. The celestial kingdom is called also the Lord's priestly kingdom, +and in the Word "His dwelling-place;" while the spiritual kingdom is +called His royal kingdom, and in the Word "His throne." And from the +celestial Divine the Lord in the world was called "Jesus," while from +the spiritual Divine He was called "Christ." + + +25. The angels in the Lord's celestial kingdom, from their more +interior reception of the Divine of the Lord, far excel in wisdom and +glory the angels that are in His spiritual kingdom; for they are in +love to the Lord, and consequently are nearer and more closely +conjoined to Him.{1} These angels are such because they have received +and continue to receive Divine truths at once in their life, and not +first in memory and thought, as the spiritual angels do. Consequently +they have Divine truths written in their hearts, and they perceive +them, and as it were see them, in themselves; nor do they ever reason +about them whether they are true or not.{2} They are such as are +described in Jeremiah: + + I will put my law in their mind, and will write it in + their heart. They shall teach no more everyone his friend + and everyone his brother, saying, Know ye Jehovah. They + shall know Me, from the least of them even to the greatest + of them (31:33, 34). + +And they are called in Isaiah: + + Taught of Jehovah (54:13). + +That the "taught of Jehovah" are those who are taught by the Lord He +Himself teaches in John (6:45, 46). + + {Footnote 1} The celestial angels immeasurably surpass in + wisdom the spiritual angels (n. 2718, 9995). The nature of the + distinction between celestial angels and spiritual angels (n. + 2088, 2669, 2708, 2715, 3235, 3240, 4788, 7068, 8521, 9277, + 10295). + + {Footnote 2} The celestial angels do not reason about truths of + faith, because they perceive them in themselves; but the + spiritual angels reason about them whether they are true or not + (n. 202, 337, 597, 607, 784, 1121, 1384, 1898, 1919, 3246, + 4448, 7680, 7877, 8780, 9277, 10786). + + +26. It has been said that these angels have wisdom and glory above +others for the reason that they have received and continue to receive +Divine truths at once in their life. For as soon as they hear Divine +truths, they will and do them, instead of storing them up in the +memory and afterwards considering whether they are true. They know at +once by influx from the Lord whether the truth they hear is true; for +the Lord flows directly into man's willing, but mediately through his +willing into his thinking. Or what is the same, the Lord flows +directly into good, but mediately through good into truth.{1} That is +called good which belongs to the will and action therefrom, while +that is called truth that belongs to the memory and to the thought +therefrom. Moreover, every truth is turned into good and implanted in +love as soon as it enters into the will; but so long as truth remains +in the memory and in the thought therefrom it does not become good, +nor does it live, nor is it appropriated to man, since man is a man +from his will and understanding therefrom, and not from his +understanding separated from his will.{2} + + {Footnote 1} The Lord's influx is into good and through good + into truth, and not the reverse; thus into the will and through + that into the understanding, and not the reverse (n. 5482, + 5649, 6027, 8685, 8701, 10153). + + {Footnote 2} The will of man is the very being [esse] of his + life, and the receptacle of the good of love, while his + understanding is the outgo [existere] of his life therefrom, + and the receptacle of the truth and good of faith (n. 3619, + 5002, 9282). Thus the will's life is the chief life of man, and + the life of the understanding goes forth therefrom (n. 585, + 590, 3619, 7342, 8885, 9282, 10076, 10109, 10110). Whatever is + received by the will comes to be the life, and is appropriated + to man (n. 3161, 9386, 9393). Man is a man from his will and + his understanding therefrom (n. 8911, 9069, 9071, 10076, 10109, + 10110). Moreover, everyone who wills and understands rightly is + loved and valued by others, while he that understands rightly + and does not will rightly is rejected and despised (n. 8911, + 10076). Also, after death man remains such as his will and his + understanding therefrom have been, while the things that + pertain to the understanding and not also to the will then + vanish, because they are not in the man (n. 9069, 9071, 9282, + 9386, 10153). + + +27. Because of this difference between the angels of the celestial +kingdom and the angels of the spiritual kingdom they are not +together, and have no interaction with each other. They are able to +communicate only through intermediate angelic societies, which are +called celestial-spiritual. Through these the celestial kingdom flows +into the spiritual;{1} and from this it comes to pass that although +heaven is divided into two kingdoms it nevertheless makes one. The +Lord always provides such intermediate angels through whom there is +communication and conjunction. + + {Footnote 1} Between the two kingdoms there is communication + and conjunction by mean's of angelic societies which are called + celestial-spiritual (n. 4047, 6435, 8796, 8802). The influx of + the Lord through the celestial kingdom into the spiritual (n. + 3969, 6366). + + +28. As the angels of these two kingdoms will be fully treated of in +what follows, particulars are here omitted. + + + +29. V. THERE ARE THREE HEAVENS. + +There are three heavens, entirely distinct from each other, an inmost +or third, a middle or second, and an outmost or first. These have a +like order and relation to each other as the highest part of man, or +his head, the middle part, or body, and the lowest, or feet; or as +the upper, the middle, and the lower stories of a house. In the same +order is the Divine that goes forth and descends from the Lord; +consequently heaven, from the necessity of order, is threefold. + + +30. The interiors of man, which belong to his mind and disposition, +are also in like order. He has an inmost, a middle, and an outmost +part; for when man was created all things of Divine order were +brought together in him, so that he became Divine order in form, and +consequently a heaven in miniature.{1} For this reason also man, as +regards his interiors, has communication with the heavens and comes +after death among the angels, either among those of the inmost, or of +the middle, or of the outmost heaven, in accordance with his +reception of Divine good and truth from the Lord during his life in +the world. + + {Footnote 1} All things of Divine order are brought together in + man, and by creation man is Divine order in form (n. 3628, + 4219, 4220, 4223, 4523, 4524, 5114, 5168, 6013, 6057, 6605, + 6626, 9706, 10156, 10472). In man the internal man was formed + after the image of heaven, and the external after the image of + the world, and this is why man was called by the ancients a + microcosm (n. 3628, 4523, 5115, 6013, 6057, 9279, 9706, 10156, + 10472). Thus man is respect to his interiors is by creation a + heaven in least form after the image of the greatest; and such + also man becomes when he has been created anew or regenerated + by the Lord (n. 911, 1900, 1928, 3624-3631, 3634, 3884, 4041, + 4279, 4523, 4524, 4625, 6013, 6057, 9279, 9632). + + +31. The Divine that flows in from the Lord and is received in the +third or inmost heaven is called celestial, and in consequence the +angels there are called celestial angels; the Divine that flows in +from the Lord and is received in the second or middle heaven is +called spiritual, and in consequence the angels there are called +spiritual angels; while the Divine that flows in from the Lord and is +received in the outmost or first heaven is called natural; but as the +natural of that heaven is not like the natural of the world, but has +the spiritual and the celestial within it, that heaven is called the +spiritual-natural and the celestial-natural, and in consequence the +angels there are called spiritual-natural and celestial-natural.{1} +Those who receive influx from the middle or second heaven, which is +the spiritual heaven, are called spiritual-natural; and those who +receive influx from the third or inmost heaven, which is the +celestial heaven, are called celestial-natural. The spiritual-natural +angels and the celestial-natural angels are distinct from each other; +nevertheless they constitute one heaven, because they are in one +degree. + + {Footnote 1} There are three heavens, inmost, middle, and + outmost, or third, second, and first (n. 684 9594, 10270). + Goods therein also follow in triple order (n. 4938, 4939, 9992, + 10005, 10017). The good of the inmost or third heaven is called + celestial, the good of the middle or second is called + spiritual, and the good of the outmost or first, + spiritual-natural (n. 4279, 4286, 4938, 4939, 9992, 10005, + 10017, 10068). + + +32. In each heaven there is an internal and an external; those in the +internal are called there internal angels, while those in the +external are called external angels. The internal and the external in +the heavens, or in each heaven, hold the same relation as the +voluntary and intellectual in man-the internal corresponding to the +voluntary, and the external to the intellectual. Everything voluntary +has its intellectual; one cannot exist without the other. The +voluntary may be compared to a flame and the intellectual to the +light therefrom. + + +33. Let it be clearly understood that with the angels it is the +interiors that cause them to be in one heaven or another; for as +their interiors are more open to the Lord they are in a more interior +heaven. There are three degrees of interiors in each angel and +spirit, and also in man. Those in whom the third degree is opened are +in the inmost heaven. Those in whom the second degree is opened, or +only the first, are in the middle or in the outmost heaven. The +interiors are opened by reception of Divine good and Divine truth. +Those who are affected by Divine truths and admit them at once into +the life, thus into the will and into action therefrom, are in the +inmost or third heaven, and have their place there in accordance with +their reception of good from affection for truth. Those who do not +admit truths at once into the will but into the memory, and thence +into the understanding, and from the understanding will and do them, +are in the middle or second heaven. But those who live morally and +who believe in a Divine, and who care very little about being taught, +are in the outmost or first heaven.{1} From this it is clear that the +states of the interiors are what make heaven, and that heaven is +within everyone, and not outside of him; as the Lord teaches when He +says: + + The kingdom of God cometh not with observation, neither + shall they say, Lo here, or Lo there; for behold the + kingdom of God ye have within you (Luke 17:20, 21). + + {Footnote 1} There are as many degrees of life in man as there + are heavens, and these are opened after death in accordance + with his life (n. 3747, 9594). Heaven is in man (n. 3884). + Therefore he that has received heaven into himself in the + world, comes into heaven after death (n. 10717). + + +34. Furthermore, all perfection increases towards interiors and +decreases towards exteriors, since interiors are nearer to the +Divine, and are in themselves pure, while exteriors are more remote +from the Divine and are in themselves grosser.{1} Intelligence, +wisdom, love, everything good and the resulting happiness, are what +constitute angelic perfection; but not happiness apart from these, +for such happiness is external and not internal. Because in the +angels of the inmost heaven the interiors have been opened in the +third degree their perfection immeasurably surpasses the perfection +of angels in the middle heaven, whose interiors have been opened in +the second degree. So the perfection of these angels exceeds in like +measure the perfection of angels of the outmost heaven. + + {Footnote 1} Interiors are more perfect because nearer to the + Divine (n. 3405, 5146, 5147). In the internal there are + thousands and thousands of things that appear in the external + as one general thing (n. 5707). As far as man is raised from + externals towards interiors, so far he comes into light and + thus into intelligence and the elevation is like rising out of + a cloud into clearness (n. 4598, 6183, 6313). + + +35. Because of this distinction an angel of one heaven cannot go +among the angels of another heaven, that is, no one can ascend from a +lower heaven and no one can descend from a higher heaven. One +ascending from a lower heaven is seized with a distress even to +anguish, and is unable to see those who are there, still less to talk +with them; while one descending from a higher heaven is deprived of +his wisdom, stammers in his speech, and is in despair. There were +some from the outmost heaven who had not yet been taught that the +interiors of angels are what constitute heaven, and who believed that +they might come into a higher heavenly happiness by simply gaining +access to a heaven where higher angels are. These were permitted to +enter among such angels. But when they were there they could see no +one, however much they searched, although there was a great multitude +present; for the interiors of the newcomers not having been opened in +the same degree as the interiors of the angels there, their sight was +not so opened. Presently they were seized with such anguish of heart +that they scarcely knew whether they were alive or not. Therefore +they hastily betook themselves to the heaven from which they came, +glad to get back among their like, and pledging themselves that they +would no longer covet higher things than were in agreement with their +life. Again, I have seen some let down from a higher heaven; and +these were deprived of their wisdom until they no longer knew what +their own heaven was. It is otherwise when, as is often done, angels +are raised up by the Lord out of a lower heaven into a higher that +they may behold its glory; for then they are prepared beforehand, and +are encompassed by intermediate angels, through whom they have +communication with those they come among. From all this it is plain +that the three heavens are entirely distinct from each other. + + +36. Those, however, who are in the same heaven can affiliate with any +who are there; but the delights of such affiliation are measured by +the kinships of good they have come into; of which more will be said +in the following chapters. + + +37. But although the heavens are so distinct that there can be no +companionship between the angels of one heaven and the angels of +another, still the Lord joins all the heavens together by both direct +and mediate influx-direct from Himself into all the heavens, and +mediate from one heaven into another.{1} He thus makes the three +heavens to be one, and all to be in such connection from the First to +the Last that nothing unconnected is possible. Whatever is not +connected through intermediates with the First can have no permanent +existence, but is dissipated and becomes nothing.{2} + + {Footnote 1} Influx from the Lord is direct from Himself and + also mediate through on heaven into another, and in like manner + into man's interiors (n. 6063, 6307, 6472, 9682, 9683). Direct + influx of the Divine from the Lord (n. 6058, 6474-6478, 8717, + 8728). Mediate influx through the spiritual world into the + natural world (n. 4067, 6982, 6985, 6996). + + {Footnote 2} All things spring from things prior to themselves, + thus from a First, and in like inner subsist, because + subsistence is unceasing springing forth; therefore nothing + unconnected is possible (n. 3626-3628, 3648, 4523, 4524, 6040, + 6056). + + +38. Only he who knows how degrees are related to Divine order can +comprehend how the heavens are distinct, or even what is meant by the +internal and the external man. Most men in the world have no other +idea of what is interior and what is exterior, or of what is higher +and what is lower, than as something continuous, or coherent by +continuity, from purer to grosser. But the relation of what is +interior to what is exterior is discrete, not continuous. Degrees are +of two kinds, those that are continuous and those that are not. +Continuous degrees are related like the degrees of the waning of a +light from its bright blaze to darkness, or like the degrees of the +decrease of vision from objects in the light to those in the shade, +or like degrees of purity in the atmosphere from bottom to top. These +degrees are determined by distance. [2] On the other hand, degrees +that are not continuous, but discrete, are distinguished like prior +and posterior, like cause and effect, and like what produces and what +is produced. Whoever looks into the matter will see that in each +thing and all things in the whole world, whatever they are, there are +such degrees of producing and compounding, that is, from one a +second, and from that a third, and so on. [3] Until one has acquired +for himself a perception of these degrees he cannot possibly +understand the differences between the heavens, nor between the +interior and exterior faculties of man, nor the differences between +the spiritual world and the natural world, nor between the spirit of +man and his body. So neither can he understand the nature and source +of correspondences and representations, or the nature of influx. +Sensual men do not apprehend these differences, for they make +increase and decrease, even according to these degrees, to be +continuous, and are therefore unable to conceive of what is spiritual +otherwise than as a purer natural. And in consequence they remain +outside of and a great way off from intelligence.{1} + + {Footnote 1} Things interior and things exterior are not + continuous but distinct and discrete according to degrees, and + each degree has its bounds (n. 3691, 5114, 5145, 8603, 10099). + One thing is formed from another, and the things so formed are + not continuously purer and grosser (n. 6326, 6465). Until the + difference between what is interior and what is exterior + according to such degrees is perceived, neither the internal + and external man nor the interior and exterior heavens can be + clearly understood (n. 5146, 6465, 10099, 10181). + + +39. Finally, a certain arcanum respecting the angels of the three +heavens, which has not hitherto come into any one's mind, because +degrees have not been understood, may be related. In every angel and +also in every man there is an inmost or highest degree, or an inmost +or highest something, into which the Divine of the Lord primarily or +proximately flows, and from which it disposes the other interiors in +him that follow in accordance with the degrees of order. This inmost +or highest degree may be called the entrance of the Lord to the angel +or man, and His veriest dwelling-place in them. It is by virtue of +this inmost or highest that a man is a man, and is distinguished from +irrational animals, for these do not have it. From this it is that +man, unlike the animals, is capable, in respect to all his interiors +which pertain to his mind and disposition, of being raised up by the +Lord to Himself, of believing in the Lord, of being moved by love to +the Lord, and thereby beholding Him, and of receiving intelligence +and wisdom, and speaking from reason. Also, it is by virtue of this +that he lives to eternity. But what is arranged and provided by the +Lord in this inmost does not distinctly flow into the perception of +any angel, because it is above his thought and transcends his wisdom. + + +40. These now are the general truths respecting the three heavens; +but in what follows each heaven will be particularly treated of. + + + +41. VI. THE HEAVENS CONSIST OF INNUMERABLE SOCIETIES. + +The angels of each heaven are not together in one place, but are +divided into larger and smaller societies in accordance with the +differences of good of love and of faith in which they are, those who +are in like good forming a single society. Goods in the heavens are +in infinite variety, and each angel is as it were his own good.{1} + + {Footnote 1} There is infinite variety, and never any thing the + same with any other (n. 7236, 9002). So in the heavens there is + infinite variety (n. 684, 690, 3744, 5598, 7236). Varieties in + the heavens, which are infinite, are varieties of good (n. + 3744, 4005, 7236, 7833, 7836, 9002). These varieties exist + through truths, which are manifold from which is each one's + good (n. 3470, 3804, 4149, 6917, 7236). It is because of this + that all the societies in the heavens, and all angels in a + society, are distinct from each other (n. 690, 3241, 3519, + 3804, 3986, 4067, 4149, 4263, 7236, 7833, 836). Nevertheless + they all make one through love from the Lord (n. 457, 3986). + + +42. Moreover, the angelic societies in the heavens are at a distance +from each other as their goods differ in general and in particular. +For in the spiritual world the only ground of distance is difference +in the state of interiors, thus in the heavens difference in the +states of love, those who differ much being far apart, and those who +differ but little being but little apart, and likeness causing them +to be together.{1} + + {Footnote 1} All the societies of heaven have a constant + position in accordance with the differences of their state of + life, thus in accordance with the differences of love and faith + (n. 1274, 3638, 3639). Wonderful things in the other life, that + is, in the spiritual world, respecting distance, situation, + place space and time (n. 1273-1277). + + +43. All who are in the same society are arranged in like manner in +respect to each other; those who are more perfect, that is, who excel +in good, thus in love, wisdom, and intelligence, being in the middle; +those who are less pre-eminent being round about at a distance in +accordance with the decrease of their perfection. The arrangement is +like light diminishing from the middle to the circumference, those +who are in the middle being in the greatest light, and those towards +the circumference in less and less. + + +44. Like are drawn spontaneously as it were to their like; for with +their like they are as if with their own and at home, but with others +they are as if with strangers and abroad; also when with their like +they are in their freedom, and consequently in every delight of life. + + +45. All this makes clear that all in the heavens are affiliated by +good, and are distinguished according to the quality of the good. +Nevertheless it is not the angels who thus affiliate themselves, but +the Lord, from whom the good is. The Lord leads them, conjoins and +separates them, and preserves them in freedom proportionate to their +good. Thus He holds everyone in the life of his love and faith, of +his intelligence and wisdom, and the resulting happiness.{1} + + {Footnote 1} All freedom pertains to love and affection, since + what a man loves, that he does freely (n. 2870, 3158, 8987, + 8990, 9555, 9591). Because freedom pertains to love everyone's + life and delight is therefrom (n. 2873). Nothing appears as + one's own, except what is from his freedom (n. 2880). The + veriest freedom is to be led by the Lord, because one is thus + led by the love of good and truth (n. 892, 905, 2872, 2886, + 2890-2892, 9096, 9586-9591). + + +46. Again, all who are in like good, even though they have never seen +each other before, know each other, just as men in the world do their +kinsmen, near relations, and friends; and for the reason that in the +other life there are none but spiritual kinships, relationships, and +friendships, thus such as spring from love and faith.{1} This it has +sometimes been granted me to see, when I have been in the spirit, and +thus withdrawn from the body, and in the society of angels. Some of +those I then saw seemed as if I had known them from childhood, but +others as if not known at all. Those whom I seemed to have known from +childhood were such as were in a state similar to that of my spirit; +but those who seemed unknown were in a dissimilar state. + + {Footnote 1} All nearness, relationship, connections, and as it + were ties of blood, in heaven are from good and in accordance + with its agreements and differences (n. 685, 917, 1394, 2739, + 3612, 3815, 4121). + + +47. All who form the same angelic society resemble each other in +countenance in a general way, but not in particulars. How these +general resemblances are related to differences in particulars can in +some measure be seen from like things in the world. It is well known +that with every race there is a certain general resemblance of face +and eyes, by which it is known and distinguished from all other +races. This is still more true of different families. In the heavens +this is much more fully the case, because there all the interior +affections appear in and shine forth from the face, for there the +face is the external and representative form of those affections. No +one there can have any other face than that of his own affection. It +was also shown how this general likeness is varied in particulars +with individuals in the same society. A face like an angel's appeared +to me, and this was varied in accordance with such affections for +good and truth as are in those who belong to a single society. These +changes went on for a long time, and I noticed that the same face in +general continued as a ground work, all besides being what was +derived and produced from that. Thus by means of this face the +affections of the whole society were exhibited, whereby the faces of +those in it are varied. For, as has been said above, the faces of +angels are the forms of their interiors, thus of the affections that +belong to their love and faith. + + +48. From this it also comes to pass that an angel who excels in +wisdom instantly sees the quality of another from his face. In heaven +no one can conceal his interiors by his expression, or feign, or +really deceive and mislead by craft or hypocrisy. There are +hypocrites who are experts in disguising their interiors and +fashioning their exteriors into the form of that good in which those +are who belong to a society, and who thus make themselves appear +angels of light; and these sometimes insinuate themselves into a +society; but they cannot stay there long, for they begin to suffer +inward pain and torture, to grow livid in the face, and to become as +it were lifeless. These changes arise from the contrariety of the +life that flows in and affects them. Therefore they quickly cast +themselves down into hell where their like are, and no longer want to +ascend. These are such as are meant by the man found among the +invited guests at the feast not clothed with a wedding garment, who +was cast out into outer darkness (Matt. 22:11, seq.). + + +49. All the societies of heaven have communication with one another, +though not by open interaction; for few go out of their own society +into another, since going out of their own society is like going away +from themselves or from their own life, and passing into another life +which is less congenial. But all the societies communicate by an +extension of the sphere that goes forth from the life of each. This +sphere of the life is the sphere of the affections of love and faith. +This sphere extends itself far and wide into the surrounding +societies, and farther and wider in proportion as the affections are +the more interior and perfect.{1} In the measure of that extension do +the angels have intelligence and wisdom. Those that are in the inmost +heaven and in the middle of it have extension into the entire +heavens; thus there is a sharing of all in heaven with each one, and +of each one with all.{2} But this extension will be considered more +fully hereafter, where the form of heaven in accord with which the +angelic societies are arranged, and also the wisdom and intelligence +of angels, will be treated of, for in accordance with that form all +extension of affections and thoughts proceeds. + + {Footnote 1} A spiritual sphere, which is the sphere of life + flows out from every man, spirit, and angel, and encompasses + them (n. 4464, 5179, 7454, 5630). It flows forth from the life + of their affection and thought (n. 2459, 4464, 6206). These + spheres extend themselves far into angelic societies in + accordance with the quality and quantity of their good (n. + 6598-6612, 8063, 5794, 5797). + + {Footnote 2} In the heavens a sharing of all goods is possible + because heavenly love shares with another everything that is + its own (n. 549, 550, 1390, 1391, 1399, 10130, 10723). + + +50. It has been said above that in the heavens there are larger and +smaller societies. The larger consist of myriads of angels, the +smaller of some thousands, and the least of some hundreds. There are +also some that dwell apart, house by house as it were, and family by +family. Although these live in this scattered way, they are arranged +in order like those who live in societies, the wiser in the middle +and the more simple in the borders. Such are more closely under the +Divine auspices of the Lord, and are the best of the angels. + + + +51. VII. EACH SOCIETY IS A HEAVEN IN A SMALLER FORM, AND EACH ANGEL +IN THE SMALLEST FORM. + +Each society is a heaven in a smaller form, and each angel in the +smallest form, because it is the good of love and of faith that makes +heaven, and this good is in each society of heaven and in each angel +of a society. It does not matter that this good everywhere differs +and varies, it is still the good of heaven; and there is no +difference except that heaven has one quality here and another there. +So when any one is raised up into any society of heaven he is said to +come into heaven; and those who are there are said to be in heaven, +and each one in his own. This is known to all in the other life; +consequently those standing outside of or beneath heaven, when they +see at a distance companies of angels, say that heaven is in this or +that place. It is comparatively like civil and military officers and +attendants in a royal palace or castle, who, although dwelling apart +in their own quarters or chambers above and below, are yet in the +same palace or castle, each in his own position in the royal service. +This makes evident the meaning of the Lord's words, that: + + In His Father's house are many abiding places (John 14:2); + +also what is meant by the dwelling-places of heaven, and the heavens +of heavens, in the prophets. + + +52. That each society is a heaven in a smaller form can be seen from +this also, that each society there has a heavenly form like that of +heaven as a whole. In the whole heavens those who are superior to the +rest are in the middle, with the less excellent round about in a +decreasing order even to the borders (as stated in a preceding +chapter, n. 43). It can be seen also from this, that the Lord directs +all in the whole heaven as if they were a single angel; and the same +is true of all in each society; and as a consequence an entire +angelic society sometimes appears in angelic form like a single +angel, as I have been permitted by the Lord to see. Moreover, when +the Lord appears in the midst of the angels He does not appear as one +surrounded by many, but the appearance is as a one, in an angelic +form. This is why the Lord is called "an angel" in the Word, and why +an entire society is so called. "Michael," "Gabriel," and "Raphael" +are no other than angelic societies so named from their function.{1} + + {Footnote 1} In the Word the Lord is called an angel (n. 6280, + 6831, 8192, 9303). A whole angelic society is called an angel, + and Michael and Raphael are angelic societies, so called from + their functions (n. 8192). The societies of heaven and the + angels have no names, but are distinguished by the quality of + their good, and by the idea of it (n. 1705, 1754). + + +53. As an entire society is a heaven in a smaller form, so an angel +is a heaven in the smallest form. For heaven is not outside of the +angel, but is within him, since the interior things which belong to +his mind are arranged into the form of heaven, thus for the reception +of all things of heaven that are outside of him. These also he +receives according to the quality of the good that is in him from the +Lord. It is from this that an angel is a heaven. + + +54. It can in no sense be said that heaven is outside of any one; it +is within him. For it is in accordance with the heaven that is within +him that each angel receives the heaven that is outside of him. This +makes clear how greatly misled is he who believes that to come into +heaven is simply to be taken up among angels, without regard to what +one's interior life may be, thus that heaven is granted to each one +by mercy apart from means;{1} when, in fact, unless heaven is within +one, nothing of the heaven that is outside can flow in and be +received. There are many spirits who have this idea. Because of this +belief they have been taken up into heaven; but when they came there, +because their interior life was contrary to the angelic life, their +intellectual faculties began to be blinded until they became like +fools; and they began to be tortured in their voluntary faculties +until they became like madmen. In a word, if those that have lived +wickedly come into heaven they gasp for breath and writhe about, like +fishes out of water in the air, or like animals in ether in an +airpump when the air has been exhausted. From this it can be seen +that heaven is not outside of a man, but within him.{2} + + {Footnote 1} Heaven is not granted from mercy apart from means, + but in accordance with the life; yet everything of the life by + which man is led to heaven by the Lord belongs to mercy; this + is what is meant by mercy (n. 5057, 10659). If heaven were + granted from mercy apart from means it would be granted to all + (n. 2401). About some evil spirits cast down from heaven who + believed that heaven was granted to everyone from mercy apart + from means (n. 4226). + + {Footnote 2} Heaven is in man (n. 3884). + + +55. As everyone receives the heaven that is outside of him in +accordance with the quality of the heaven that is within him, so in +like manner does everyone receive the Lord, since it is the Divine of +the Lord that makes heaven. And for this reason when the Lord becomes +manifestly present in any society His appearance there is in accord +with the quality of the good in which the society is, thus not the +same in one society as in another. This diversity is not in the Lord; +it is in the angels who behold Him from their own good, and thus in +accordance with their good. And they are affected by His appearance +in accordance with the quality of their love, those who love Him +inmostly being inmostly affected, and those who love Him less being +less affected; while the evil who are outside of heaven are tortured +by His presence. When the Lord is seen in any society He is seen as +an angel, but is distinguished from others by the Divine that shines +through. + + +56. Again, heaven is where the Lord is acknowledged, believed in, and +loved. Variety in worship of the Lord from the variety of good in +different societies is not harmful, but beneficial, for the +perfection of heaven is therefrom. This can scarcely be made clear to +the comprehension without employing terms that are in common use in +the learned world, and showing by means of these how unity, that it +may be perfect, must be formed from variety. Every whole exists from +various parts, since a whole without constituents is not anything; it +has no form, and therefore no quality. But when a whole exists from +various parts, and the various parts are in a perfect form, in which +each attaches itself like a congenial friend to another in series, +then the quality is perfect. So heaven is a whole from various parts +arranged in a most perfect form, for the heavenly form is the most +perfect of all forms. That this is the ground of all perfection is +evident from the nature of all beauty, agreeableness and delight, by +which the senses and the mind are affected; for these qualities +spring and flow from no other source than the concert and harmony of +many concordant and congenial parts, either coexisting in order or +following in order, and never from a whole without many parts. From +this is the saying that variety gives delight; and the nature of +variety, as is known, is what determines the delight. From all this +it can be seen as in a mirror how perfection comes from variety even +in heaven. For from the things that exist in the natural world the +things of the spiritual world can be seen as in a mirror.{1} + + {Footnote 1} Every whole is from the harmony and concert of + many parts. Otherwise it has no quality (n. 457). From this the + entire heaven is a whole (n. 457). And for the reason that all + there have regard to one end, which is the Lord (n. 9828). + + +57. What has been said of heaven may be said also of the church, for +the church is the Lord's heaven on earth. There are also many +churches, each one of which is called a church, and so far as the +good of love and faith reigns therein is a church. Here, too, the +Lord out of various parts forms a unity, that is, one church out of +many churches.{1} And the like may be said of the man of the church +in particular that is said of the church in general, namely, that the +church is within man and not outside of him; and that every man is a +church in whom the Lord is present in the good of love and of +faith.{2} Again, the same may be said of a man that has the church in +him as of an angel that has heaven in him, namely, that he is a +church in the smallest form, as an angel is a heaven in the smallest +form; and furthermore that a man that has the church in him, equally +with an angel, is a heaven. For man was created that he might come +into heaven and become an angel; consequently he that has good from +the Lord is a man-angel.{3} What man has in common with an angel and +what he has in contrast with angels may be mentioned. It is granted +to man, equally with the angel, to have his interiors conformed to +the image of heaven, and to become, so far as he is in the good of +love and faith, an image of heaven. But it is granted to man and not +to angels to have his exteriors conform to the image of the world; +and so far as he is in good to have the world in him subordinated to +heaven and made to serve heaven.{4} And then the Lord is present in +him both in the world and in heaven just as if he were in his heaven. +For the Lord is in His Divine order in both worlds, since God is +order.{5} + + {Footnote 1} If good were the characteristic and essential of + the church, and not truth apart from good, the church would be + one (n. 1255, 1316, 2952, 3267, 3445, 3451. 3452). From good + all churches make one church before the Lord (n. 7396, 9276). + + {Footnote 2} The church is in man, and not outside of him, and + the church in general is made up of men that have the church in + them (n. 3884 [6637]). + + {Footnote 3} A man who is a church is a heaven in the smallest + form after the image of the greatest, because his interiors, + which belong to his mind, are arranged after the form of + heaven, and consequently for reception of all things of heaven + (n. 911, 1900, 1928, 3624-3631, 3634, 3884, 4041, 4279, 4523, + 4524, 4625, 6013, 6057 9279, 9632). + + {Footnote 4} Man has an internal and an external; hid internal + is formed by creation after the image of heaven, and his + external after the image of the world; and for this reason man + was called by the ancients a microcosm (n. 3628, 4523, 4524, + 5115, 5368, 6013, 6057, 9279, 9706, 10156, 10472). Therefore + man was created to have the world in him serve heaven, and this + takes place with the good; but it is the reverse with the evil, + in whom heaven serves the world (n. 9278, 9283). + + {Footnote 5} The Lord is order, since the Divine good and truth + that go forth from the Lord make order (n. 1728, 1919, 2011, + 2258, 5110, 5703, 8988, 10336, 10619). Divine truths are laws + of order (n. 2447, 7995). So far as a man lives according to + order, that is, so far as he lives in good in accordance with + Divine truths, he is a man, and the church and heaven are in + him (n. 4839, 6605, 8513, [8547]). + + +58. Finally it should be said that he who has heaven in himself has +it not only in the largest or most general things pertaining to him +but also in every least or particular thing, and that these least +things repeat in an image the greatest. This comes from the fact that +everyone is his own love, and is such as his ruling love is. That +which reigns flows into the particulars and arranges them, and every +where induces a likeness of itself.{1} In the heavens love to the +Lord is the ruling love, for there the Lord is loved above all +things. Hence the Lord there is the All-in-all, flowing into all and +each, arranging them, clothing them with a likeness of Himself, and +making it to be heaven wherever He is. This is what makes an angel to +be a heaven in the smallest form, a society to be a heaven in a +larger form, and all the societies taken together a heaven in the +largest form. That the Divine of the Lord is what makes heaven, and +that He is the All-in-all, may be seen above (n. 7-12). + + {Footnote 1} The ruling or dominant love with everyone is in + each thing and all things of his life, thus in each thing and + all things of his thought and will (n. 6159, 7648, 8067, 8853). + Man is such as is the ruling quality of his life (n. 987, 1040, + 1568, 3570, 6571, 6935, 6938, 8853-8858, 10076, 10109, 10110, + 10284). When love and faith rule they are in all the + particulars of man's life, although he does not know it (n. + 8854, 8864, 8865). + + + +59. VIII. ALL HEAVEN IN THE AGGREGATE REFLECTS A SINGLE MAN. + +That heaven in its whole complex reflects a single man is an arcanum +hitherto unknown in the world, but fully recognized in the heavens. +To know this and the specific and particular things relating to it is +the chief thing in the intelligence of the angels there, and on it +many things depend which without it as their general principle would +not enter distinctly and clearly into the ideas of their minds. +Knowing that all the heavens with their societies reflect a single +man they call heaven the Greatest Man and the Divine Man;{1}--Divine +because it is the Divine of the Lord that makes heaven (see above, +n. 7-12). + + {Footnote 1} Heaven in the whole complex appears in form like a + man, and for this reason heaven is called the Greatest Man (n. + 2996, 2998, 3624-3649, 3741-3745, 4625). + + +60. That into such a form and image celestial and spiritual things +are arranged and joined cannot be seen by those who have no right +idea of spiritual and heavenly things. Such think that the earthy and +material things of which man's outmost nature is composed are what +makes the man; and that apart from these man is not a man. But let +them know that it is not from these that man is a man, but from his +ability to understand what is true and to will what is good. Such +understanding and willing are the spiritual and celestial things of +which man is made. Moreover, it is known that everyone's quality is +determined by the quality of his understanding and will; and it can +also be known that his earthly body is formed to serve the +understanding and the will in the world, and to skillfully accomplish +their uses in the outmost sphere of nature. For this reason the body +by itself can do nothing, but is moved always in entire subservience +to the bidding of the understanding and will, even to the extent that +whatever a man thinks he speaks with his tongue and lips, and +whatever he wills he does with his body and limbs, and thus the +understanding and the will are what act, while the body by itself +does nothing. Evidently, then, the things of the understanding and +will are what make man; and as these act into the minutest +particulars of the body, as what is internal into what is external, +they must be in a like form, and on this account man is called an +internal or spiritual man. Heaven is such a man in its greatest and +most perfect form. + + +61. Such being the angelic idea of man, the angels give no thought to +what a man does with his body, but only to the will from which the +body acts. This they call the man himself, and the understanding they +call the man so far as it acts in unison with the will.{1} + + {Footnote 1} The will of man is the very being [esse] of his + life, and his understanding is the outgo [existere] of his life + therefrom (n. 3619, 5002, 9282). The chief life of man is the + life of his will, and from that the life of the understanding + proceeds (n. 585, 590, 3619, 7342, 8885, 9282, 10076, 10109, + 10110). Man is man by virtue of his will and his understanding + therefrom (n. 8911, 9069, 9071, 10076, 10109, 10110). + + +62. The angels, it is true, do not see heaven in its whole complex in +the human form, for heaven as a whole does not come within view of +any angel; but remote societies, consisting of many thousands of +angels, they sometimes see as a one in the human form; and from a +society, as from a part, they draw their conclusion as to the +general, which is heaven. For in the most perfect form generals are +like the parts, and parts are like the generals, with simply such a +difference as there is between like things of greater or less +magnitude; consequently, the angels say that since the Divine from +what is inmost or highest sees all things, so in the Lord's sight +heaven as a whole must be in the human form. + + +63. Heaven being such, it is ruled by the Lord as a single man is +ruled, thus as a one. For although man, as we know, consists of an +innumerable variety of parts, not only as a whole but also in each +part-as a whole, of members, organs, and viscera; and in each part, +of series of fibers, nerves, and blood-vessels, thus of members +within members, and of parts within parts-nevertheless, when he acts +he acts as a single man. Such likewise is heaven under the auspices +and direction of the Lord. + + +64. So many different things in man act as a one, because there is no +least thing in him that does not do something for the general welfare +and perform some use. The general performs a use for its parts, and +the parts for the general, for the general is composed of the parts +and the parts constitute the general; therefore they provide for each +other, have regard for each other, and are joined together in such a +form that each thing and all things have reference to the general and +its good; thus it is that they act as one. [2] In the heavens there +are like affiliations. Those there are conjoined according to uses in +a like form; and consequently those who do not perform uses for the +common good are cast out of heaven as something heterogeneous. To +perform use is to will well to others for the sake of the common +good; but to will well to others not for the sake of the common good +but for the sake of self is not to perform use. These latter are such +as love themselves supremely, while the former are such as love the +Lord supremely. Thence it is that those who are in heaven act as a +one; and this they do from the Lord, not from themselves, for they +look to Him as the Only One, the source of all things, and they +regard His kingdom as the general, the good of which is to be sought. +This is what is meant by the Lord's words, + + Seek ye first the kingdom of God and His righteousness, + and all things shall be added unto you (Matt. 6:33). + +"To seek His righteousness" means to seek His good.{1} [3] Those who +in the world love their country's good more than their own, and their +neighbor's good as their own, are they who in the other life love and +seek the Lord's kingdom; for there the Lord's kingdom takes the place +of country; and those who love doing good to others, not with self as +an end but with good as an end, love the neighbor; for in heaven good +is the neighbor.{2} All such are in the Greatest Man, that is, +heaven. + + {Footnote 1} In the Wood "righteousness" is predicated of good, + and "judgment" of truth; therefore "to do righteousness and + judgment" is to do what is good and true (n. 2235, 9857). + + {Footnote 2} In the highest sense the Lord is the neighbor; + consequently to love the Lord is to love that which is from + Him, that is to love good and truth because the Lord is in + everything that is from Him (n. 2425, 3419, 6706, 6711 6819, + 6823, 8123). Therefore all good that is from the Lord is the + neighbor, and to will and do that good is to love the neighbor + (n. 5028, 10336). + + +65. As the whole heaven reflects a single man, and is a Divine +spiritual man in the largest form, even in figure, so heaven like a +man is arranged into members and parts, and these are similarly +named. Moreover, angels know in what member this or that society is. +This society, they say, is in a certain part or province of the head, +that in a certain part or province of the breast, that in a certain +part or province of the loins, and so on. In general, the highest or +third heaven forms the head down to the neck; the middle or second +heaven forms the breast down to the loins and knees; the lowest or +first heaven forms the feet down to the soles, and also the arms down +to the fingers. For the arms and hands belong to the lowest parts of +man, although at the sides. From this again it is plain why there are +three heavens. + + +66. The spirits that are beneath heaven are greatly astonished when +they hear that heaven is not only above but below, for they have a +like faith and opinion as men in the world, that heaven is nowhere +but above, for they do not know that the arrangement of the heavens +is like the arrangement of the members, organs, and viscera in man, +some of which are above and some below; or like the arrangement of +the parts in each of the members, organs, and viscera, some of which +are within and some without. Hence their confused notions about +heaven. + + +67. These things about heaven as the Greatest Man are set forth, +because what follows in regard to heaven cannot be at all +comprehended until these things are known, neither can there be any +clear idea of the form of heaven, of the conjunction of the Lord with +heaven, of the conjunction of heaven with man, of the influx of the +spiritual world into the natural, or any idea at all of +correspondence-subjects to be treated of in their proper order in +what now follows. To throw some light on these subjects, therefore, +the above has been premised. + + + +68. IX. EACH SOCIETY IN HEAVEN REFLECTS A SINGLE MAN. + +I have frequently been permitted to see that each society of heaven +reflects a single man, and is in the likeness of a man. There was a +society into which several had insinuated themselves who knew how to +counterfeit angels of light. These were hypocrites. When these were +being separated from the angels I saw that the entire society +appeared at first like a single indistinct body, then by degrees in a +human form, but still indistinctly, and at last clearly as a man. +Those that were in that man and made up the man were such as were in +the good of that society; the others who were not in the man and did +not make up the man were hypocrites; these were cast out and the +former were retained; and thus a separation was effected. Hypocrites +are such as talk well and also do well, but have regard to themselves +in everything. They talk as angels do about the Lord, heaven, love, +and heavenly life, and also act rightly, so that they may appear to +be what they profess to be. But their thinking is different; they +believe nothing; and they wish good to none but themselves. Their +doing good is for the sake of self, or if for the sake of others it +is only for the appearance, and thus still for the sake of self. + + +69. I have also been permitted to see that an entire angelic society, +where the Lord is visibly present, appears as a one in the human +form. There appeared on high towards the east something like a cloud, +from glowing white becoming red, and with little stars round about, +which was descending; and as it gradually descended it became +brighter, and at last appeared in a perfect human form. The little +stars round about the cloud were angels, who so appeared by virtue of +light from the Lord. + + +70. It must be understood that although all in a heavenly society +when seen together as one appear in the likeness of a man; yet no one +society is just such a man as another. Societies differ from one +another like the faces of different individuals of the same family, +for the reason given above (n. 47), that is, they differ in +accordance with the varieties of good in which they are and which +determines their form. The societies of the inmost or highest heaven, +and in the center there, are those that appear in the most perfect +and beautiful human form. + + +71. It is worthy of mention that the greater the number in any +society in heaven and the more these make a one, the more perfect is +its human form, for variety arranged in a heavenly form is what +constitutes perfection, as has been shown above (n. 56), and number +gives variety. Moreover, every society of heaven increases in number +daily, and as it increases it becomes more perfect. Thus not only the +society becomes more perfect, but also heaven in general, because it +is made up of societies. As heaven gains in perfection by increase of +numbers, it is evident how mistaken those are who believe that heaven +may be closed by becoming full; for the opposite is true, that it +will never be closed, but is perfected by greater and greater +fullness. Therefore, the angels desire nothing so much as to have new +angel guests come to them. + + +72. Each society, when it appears as one whole is in the form of a +man, for the reason that heaven as a whole has that form (as has been +shown in the preceding chapter); moreover, in the most perfect form, +such as the form of heaven is, there is a likeness of the parts to +the whole, and of lesser forms to the greatest. The lesser forms and +parts of heaven are the societies of which it consists, which are +also heavens in lesser form (see 51-58). This likeness is perpetual +because in the heavens the goods of all are from a single love, that +is, from a single origin. The single love, which is the origin of the +good of all in heaven, is love to the Lord from the Lord. It is from +this that the entire heaven in general, each society less generally, +and each angel in particular, is a likeness of the Lord, as has been +shown above (n. 58). + + + +73. X. THEREFORE EVERY ANGEL IS IN A COMPLETE HUMAN FORM. + +In the two preceding chapters it has been shown that heaven in its +whole complex, and likewise each society in heaven, reflects a single +man. From the sequence of reasons there set forth it follows that +this is equally true of each angel. As heaven is a man in largest +form, and a society of heaven in a less form, so is an angel in +least. For in the most perfect form, such as the form of heaven is, +there is a likeness of the whole in the part and of the part in the +whole. This is so for the reason that heaven is a common sharing, for +it shares all it has with each one, and each one receives all he has +from that sharing. Because an angel is thus a recipient he is a +heaven in least form, as shown above in its chapter; and a man also, +so far as he receives heaven, is a recipient, a heaven, and an angel +(see above, n. 57). This is thus described in the Apocalypse: + + He measured the wall of the holy Jerusalem, a hundred and + forty and four cubits, the measure of a man, which is that + of an angel (21:17). + +"Jerusalem" means here the Lord's church, and in a more eminent +sense, heaven;{1} the "wall" means truth, which is a defence against +the assault of falsities and evils;{2} "a hundred and forty and four" +means all goods and truths in the complex;{3} "measure" means what a +thing is,{4} a "man" means one in whom are goods and truths in +general and in particular, thus in whom is heaven. And as it is from +this that an angel is a man, it is said "the measure of a man, which +is that of an angel." This is the spiritual meaning of these words. +Without that meaning how could it be seen that "the wall of the Holy +Jerusalem" is "the measure of a man, which is that of an angel?"{5} + + {Footnote 1} "Jerusalem" means the church (n. 402, 3654, 9166). + + {Footnote 2} The "wall" means truth defending against the + assault of falsities and evils (n. 6419). + + {Footnote 3} "Twelve" means all truths and goods in the complex + (n. 577, 2089, 2129, 2130, 3272, 3858, 3913). Likewise + "seventy-two," and "a hundred and forty-four," since this comes + from twelve multiplied into itself (n. 7973). All numbers in + the Word signify things (n. 482, 487, 647, 648, 755, 813, 1963, + 1988, 2075, 2252, 3252, 4264, 4495, 5265). Multiplied numbers + have a like signification as the simple numbers from which they + arise by multiplication (n. 5291, 5335, 5708, 7973). + + {Footnote 4} "Measure" in the Word signifies the quality of a + thing in respect to truth and good (n. 3104, 9603). + + {Footnote 5} In regard to the spiritual or internal sense of + the Word see the explanation of The White Horse in the + Apocalypse, and the Appendix to The Heavenly Doctrine. + + +74. Let us now turn to experience. That angels are human forms, or +men, has been seen by me a thousand times. I have talked with them as +man with man, sometimes with one, sometimes with many together; and I +have seen nothing whatever in their form different from the human +form; and have occasionally been surprised to find them such. And +that this might not be said to be a delusion or a vision of fancy, I +have been permitted to see angels when fully awake or in possession +of all my bodily senses, and in a state of clear perception. And I +have often told them that men in the Christian world are in such +blind ignorance in regard to angels and spirits as to believe them to +be minds without form, even pure thoughts, of which they have no idea +except as something ethereal in which there is some vitality. And as +they thus ascribe to angels nothing human except a thinking faculty, +they believe that having no eyes they do not see, having no ears they +do not hear, and having no mouth or tongue they do not speak. [2] To +this the angels replied that they are aware that such a belief is +held by many in the world, and is prevalent among the learned, and to +their surprise, even among the clergy. The reason, they said, is that +the learned, who were the leaders and who first concocted such an +idea of angels and spirits, conceived of them from the +sense-conceptions of the external man; and those who think from +these, and not from interior light and from the general idea +implanted in everyone, must needs fabricate such notions, since the +sense-conceptions of the external man take in only what belongs to +nature, and nothing above nature, thus nothing whatever of the +spiritual world.{1} From these leaders as guides this falsity of +thought about angels extended to others who did not think from +themselves but adopted the thoughts of their leaders; and those who +first take their thoughts from others and make that thought their +belief, and then view it with their own understanding, cannot easily +recede from it, and are therefore in most cases satisfied with +confirming it. [3] The angels said, furthermore, that the simple in +faith and heart have no such idea about angels, but think of them as +the men of heaven, and for the reason that they have not extinguished +by learning what is implanted in them from heaven, and have no +conception of anything apart from form. This is why angels in +churches, whether sculptured or painted, are always depicted as men. +In respect to this insight from heaven they said that it is the +Divine flowing into such as are in the good of faith and life. + + {Footnote 1} Unless man is raised above the sense-conceptions + of the external man he has very little wisdom (n. 5089). The + wise man thinks above these sense-conceptions (n. 5089, 5094). + When man is raised above these, he comes into clearer light, + and finally into heavenly light (n. 6183, 6313, 6315, 9407, + 9730, 9922). Elevation and withdrawal from these was known to + the ancients (n. 6313). + + +75. From all my experience, which is now of many years, I am able to +say and affirm that angels are wholly men in form, having faces, +eyes, ears, bodies, arms, hands, and feet; that they see and hear one +another, and talk together, and in a word lack nothing whatever that +belongs to men except that they are not clothed in material bodies. I +have seen them in their own light, which exceeds by many degrees the +noonday light of the world, and in that light all their features +could be seen more distinctly and clearly than the faces of men are +seen on the earth. It has also been granted me to see an angel of the +inmost heaven. He had a more radiant and resplendent face than the +angels of the lower heavens. I observed him attentively, and he had a +human form in all completeness. + + +76. But it must be remembered that a man cannot see angels with his +bodily eyes, but only with the eyes of the spirit within him,{1} +because his spirit is in the spiritual world, and all things of the +body are in the natural world. Like sees like from being like. +Moreover, as the bodily organ of sight, which is the eye, is too +gross, as everyone knows, to see even the smaller things of nature +except through magnifying glasses, still less can it see what is +above the sphere of nature, as all things in the spiritual world are. +Nevertheless these things can be seen by man when he has been +withdrawn from the sight of the body, and the sight of his spirit has +been opened; and this can be effected instantly whenever it is the +pleasure of the Lord that man should see these things; and in that +case man does not know but what he is seeing them with his bodily +eyes. Thus were angels seen by Abraham, Lot, Manoah, and the +prophets; and thus, too, the Lord was seen by the disciples after the +resurrection; and in the same way angels have been seen by me. +Because the prophets saw in this way they were called "seers," and +were said "to have their eyes opened" (1 Sam. 9:8; Num. 24:3); and +enabling them to see thus was called "opening their eyes," as with +Elisha's servant, of whom we read: + + Elisha prayed and said, Jehovah, I pray Thee open his eyes + that he may see; and 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 6:17). + + {Footnote 1} In respect to his interiors man is a spirit (n. + 1594). And that spirit is the man himself, and it is from that + spirit that the body lived (n. 447, 4622, 6054). + + +77. Good spirits, with whom I have spoken about this matter, have +been deeply grieved at such ignorance in the church about the +condition of heaven and of spirits and angels; and in their +displeasure they charged me to declare positively that they are not +formless minds nor ethereal breaths, but are men in very form, and +see, hear, and feel equally with those who are in this world.{1} + + {Footnote 1} Inasmuch as each angel is a recipient of Divine + order from the Lord, he is in a human form, perfect and + beautiful in the measure of his reception (n. 322, 1880, 1881, + 3633, 3804, 4622, 4735, 4797, 4985, 5199, 5530, 6054, 9879, + 10177, 10594). It is by means of Divine truth that order + exists; and Divine good is the essential of order (n. 2451, + 3166, 4390, 4409, 5232, 7256, 10122, 10555). + + + +78. XI. IT IS FROM THE LORD'S DIVINE HUMAN THAT HEAVEN AS A WHOLE AND +IN PART REFLECTS MAN. + +That it is from the Lord's Divine Human that heaven as a whole and in +part reflects man, follows as a conclusion from all that has been +stated and shown in the preceding chapters, namely: (i) That the God +of heaven is the Lord. (ii) It is the Divine of the Lord that makes +heaven. (iii) Heaven consists of innumerable societies; and each +society is a heaven in a smaller form, and each angel in the smallest +form. (iv) All heaven in the aggregate reflects a single man. (v) +Each society in the heavens reflects a single man. (vi) Therefore +every angel is in a complete human form. All this leads to the +conclusion that as it is the Divine that makes heaven, heaven must be +human in form. That this Divine is the Lord's Divine Human can be +seen still more clearly, because in a compendium, in what has been +collected, brought together and collated from the Arcana Coelestia +and placed as a supplement at the end of this chapter. That the +Lord's Human is Divine, and that it is not true that His Human is not +Divine, as those with in the church believe, may also be seen in the +same extracts, also in the chapter on The Lord, in The New Jerusalem +and its Heavenly Doctrine, at the end. + + +79. That this is true has been proved to me by much experience, about +which something shall now be said. No angel in the heavens ever +perceives the Divine as being in any other than a human form; and +what is remarkable, those in the higher heavens are unable to think +of the Divine in any other way. The necessity of thinking in this way +comes from the Divine itself that flows in, and also from the form of +heaven in harmony with which their thoughts spread forth. For every +thought of an angel spreads forth into heaven; and the angels have +intelligence and wisdom in the measure of that extension. It is in +consequence of this that all in heaven acknowledge the Lord, because +only in Him does the Divine Human exist. Not only have I been told +all this by angels, but when elevated into the inner sphere of heaven +I have been able to perceive it. From this it is evident that the +wiser the angels are the more clearly they perceive this truth; and +it is from this that the Lord is seen by them; for the Lord is seen +in a Divine angelic form, which is the human form, by those who +acknowledge and believe in a visible Divine Being, but not by those +who believe in an invisible Divine. For the former can see their +Divine Being, but the latter cannot. + + +80. Because the angels have no perception of an invisible Divine, +which they call a Divine devoid of form, but perceive only a visible +Divine in human form, they are accustomed to say that the Lord alone +is man, and that it is from Him that they are men, and that each one +is a man in the measure of his reception of the Lord. By receiving +the Lord they understand receiving good and truth which are from Him, +since the Lord is in His good and in His truth, and this they call +wisdom and intelligence. Everyone knows, they say, that intelligence +and wisdom make man, and not a face without these. The truth of this +is made evident from the appearance of the angels of the interior +heavens, for these, being in good and truth from the Lord and in +consequent wisdom and intelligence, are in a most beautiful and most +perfect human form; while the angels of the lower heavens are in +human form of less perfection and beauty. On the other hand, those +who are in hell appear in the light of heaven hardly as men, but +rather as monsters, since they are not in good and truth but in evil +and falsity, and consequently in the opposites of wisdom and +intelligence. For this reason their life is not called life, but +spiritual death. + + +81. Because heaven as a whole and in part, from the Lord's Divine +Human, reflects a man, the angels say that they are in the Lord; and +some say that they are in His body, meaning that they are in the good +of His love. And this the Lord Himself teaches, saying, + + Abide in Me and I in you. As the branch cannot bear fruit + of itself except it abide in the vine, so neither can ye, + except ye abide in Me. For apart from Me ye can do + nothing. Abide in My love. If ye keep My commandments ye + shall abide in My love (John 15:4-10). + + +82. Because such a perception of the Divine exists in the heavens, to +think of God as in a human form is implanted in every man who +receives any influx from heaven. Thus did the ancients think of Him; +and thus do the moderns think of Him both outside of the church and +within it. The simple see Him in thought as the Ancient One in +shining light. But this insight has been extinguished in all those +that by self-intelligence and by a life of evil have rejected influx +from heaven. Those that have extinguished it by self-intelligence +prefer an invisible God; while those that have extinguished it by a +life of evil prefer no God. Neither of these are aware that such an +insight exists, because they do not have it; and yet it is the Divine +heavenly itself that primarily flows into man out of heaven, because +man is born for heaven, and no one without a conception of a Divine +can enter heaven. + + +83. For this reason he that has no conception of heaven, that is, no +conception of the Divine from which heaven is, cannot be raised up to +the first threshold of heaven. As soon as such a one draws near to +heaven a resistance and a strong repulsion are perceived; and for the +reason that his interiors, which should be receptive of heaven, are +closed up from their not being in the form of heaven, and the nearer +he comes to heaven the more tightly are they closed up. Such is the +lot of those within the church who deny the Lord, and of those who, +like the Socinians, deny His Divinity. But the lot of those who are +born out of the church, and who are ignorant of the Lord because they +do not have the Word, will be described hereafter. + + +84. That the men of old time had an idea of the Divine as human is +evident from the manifestation of the Divine to Abraham, Lot, Joshua, +Gideon, Manoah and his wife, and others. These saw God as a man, but +nevertheless adored 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 Himself teaches in John (8:56); and that it was He +who was seen by the rest is evident from His words: + + No one hath seen the Father, nor heard His voice, nor seen + His form (John 1:18; 5:37). + + +85. But that God is man can scarcely be comprehended by those who +judge all things from the sense-conceptions of the external man, for +the sensual man must needs think of the Divine from the world and +what is therein, and thus of a Divine and spiritual man in the same +way as of a corporeal and natural man. From this he concludes that if +God were a man He would be as large as the universe; and if He ruled +heaven and earth it would be done through many others, after the +manner of kings in the world. If told that in heaven there is no +extension of space as in the world, he would not in the least +comprehend it. For he that thinks only from nature and its light must +needs think in accord with such extension as appears before his eyes. +But it is the greatest mistake to think in this way about heaven. +Extension there is not like extension in the world. In the world +extension is determinate, and thus measurable; but in heaven it is +not determinate, and thus not measurable. But extension in heaven +will be further treated of hereafter in connection with space and +time in the spiritual world. Furthermore, everyone knows how far the +sight of the eye extends, namely, to the sun and to the stars, which +are so remote; and whoever thinks deeply knows that the internal +sight, which is of thought, has a still wider extension, and that a +yet more interior sight must extend more widely still. What then must +be said of Divine sight, which is the inmost and highest of all? +Because thoughts have such extension, all things of heaven are shared +with everyone there, so, too, are all things of the Divine which +makes heaven and fills it, as has been shown in the preceding +chapters. + + +86. Those in heaven wonder that men can believe themselves to be +intelligent who, in thinking of God, think about something invisible, +that is, inconceivable under any form; and that they can call those +who think differently unintelligent and simple, when the reverse is +the truth. They add, "Let those who thus believe themselves to be +intelligent examine themselves, whether they do not look upon nature +as God, some the nature that is before their eyes, others the +invisible side of nature; and whether they are not so blind as not to +know what God is, what an angel is, what a spirit is, what their soul +is which is to live after death, what the life of heaven in man is, +and many other things that constitute intelligence; when yet those +whom they call simple know all these things in their way, having an +idea of their God that He is the Divine in a human form, of an angel +that he is a heavenly man, of their soul that is to live after death +that it is like an angel, and of the life of heaven in man that it is +living in accord with the Divine commandments." Such the angels call +intelligent and fitted for heaven; but the others, on the other hand, +they call not intelligent. + +EXTRACTS FROM THE ARCANA COELESTIA RELATING TO THE LORD AND HIS +DIVINE HUMAN. + + [2] The Divine was in the Lord from very conception (n. + 4641, 4963, 5041, 5157, 6716, 10125). + + The Lord alone had a Divine seed (n. 1438). + + His soul was Jehovah (n. 1999, 2004, 2005, 2018, 2025). + + Thus the Lord's inmost was the Divine Itself, while the + clothing was from the mother (n. 5041). + + The Divine Itself was the Being [Esse] of the Lord's life, + and from this the Human afterwards went forth and became + the outgo [existere] from that Being [Esse] (n. 3194, + 3210, 10269, 10738). + + [3] Within the church where the Word is and by it the Lord + is known, the Lord's Divine ought not to be denied, nor + the Holy that goes forth from Him (n. 2359). + + Those within the church who do not acknowledge the Lord + have no conjunction with the Divine; but it is otherwise + with those outside of the church (n. 10205). + + The essential of the church is to acknowledge the Lord's + Divine and His union with the Father (n. 10083, 10112, + 10370, 10730, 10738, 10816-10820). + + [4] The glorification of the Lord is treated of in the + Word in many passages (n. 10828). + + And in the internal sense of the Word everywhere (n. 2249, + 2523, 3245). + + The Lord glorified His Human, but not the Divine, since + this was glorified in itself (n. 10057). + + The Lord came into the world to glorify His Human (n. + 3637, 4287, 9315). + + The Lord glorified His Human by means of the Divine love + that was in Him from conception (n. 4727). + + The Lord's life in the world was His love towards the + whole human race (n. 2253). + + The Lord's love transcends all human understanding (n. + 2077). + + The Lord saved the human race by glorifying His Human (n. + 4180, 10019; 10152, 10655, 10659 10828). + + Otherwise the whole human race would have perished in + eternal death (n. 1676). + + The state of the Lord's glorification and humiliation (n. + 1785, 1999, 2159, 6866). + + Glorification in respect to the Lord is the uniting of His + Human with the Divine; and to glorify is to make Divine + (n. 1603, 10053, 10828). + + When the Lord glorified His Human He put off everything + human that was from the mother, until at last He was not + her son (n. 2159, 2574, 2649, 3036, 10830). + + [5] The Son of God from eternity was the Divine truth in + heaven (n. 2628, 2798, 2803, 3195, 3704). + + When the Lord was in the world He made His Human Divine + truth from the Divine good that was in Him (n. 2803, 3194, + 3195, 3210, 6716, 6864, 7014, 7499, 8127, 8724, 9199). + + The Lord then arranged all things in Himself into a + heavenly form, which is in accord with Divine truth (n. + 1928, 3633). + + For this reason the Lord was called the Word, which is + Divine truth (n. 2533, 2813, 2859, 2894, 3393, 3712). + + The Lord alone had perception and thought from Himself, + and this was above all angelic perception and thought (n. + 1904, 1914, 1919). + + The Divine truth which was Himself, the Lord united with + Divine good which was in Himself (n. 10047, 10052, 10076). + The union was reciprocal (n. 2004, 10067). + + [6] In passing out of the world the Lord also made His + Human Divine good (n. 3194, 3210, 6864, 7499, 8724, 9199, + 10076). + + This is what is meant by His coming forth from the Father + and returning to the Father (n. 3194, 3210). Thus He + became one with the Father (n. 2751, 3704, 4766). + + Since that union Divine truth goes forth from the Lord (n. + 3704, 3712, 3969, 4577, 5704, 7499, 8127, 8241, 9199, + 9398). How Divine truth goes forth, illustrated (n. 7270, + 9407). + + It was from His own power that the Lord united the Human + with the Divine (n. 1616, 1749, 1752, 1813, 1921, 2025, + 2026, 2523, 3141, 5005, 5045, 6716). + + From this it is clear that the Lord's Human was not like + the human of any other man, in that it was conceived from + the Divine Itself (n. 10125, 10825, 10826). + + His union with the Father, from whom was His soul, was not + as between two persons, but as between soul and body (n. + 3737, 10824). + + [7] The most ancient people could not worship the Divine + being [esse], but could worship only the Divine Outgo + [existere], which is the Divine Human; therefore the Lord + came into the world in order to become the Divine Existere + from the Divine Esse (n. 4687, 5321). + + The ancients acknowledged the Divine because He appeared + to them in a human form, and this was the Divine Human (n. + 5110, 5663, 6845, 10737). + + The Infinite Being [Esse] could flow into heaven with the + angels and with men only by means of the Divine Human (n. + 1676, 1990, 2016, 2034). + + In heaven no other Divine than the Divine Human is + perceived (n. 6475, 9303, 10067, 10267). + + The Divine Human from eternity was the Divine truth in + heaven and the Divine passing through heaven; thus it was + the Divine Outgo [existere] which afterwards in the Lord + became the Divine Being [Esse] per se, from which is the + Divine Existere in heaven (n. 3061, 6280, 6880, 10579). + + What the state of heaven was before the Lord's coming (n. + 6371-6373). + + The Divine was not perceptible except when it passed + through heaven (n. 6982, 6996, 7004). + + [8] The inhabitants of all the earth worship the Divine + under a human form, that is, the Lord (n. 6700, 8541-8547, + 10736-10738). + + They rejoice when they hear that God actually became Man + (n. 9361). + + All who are in good and who worship the Divine under the + human form, are received by the Lord (n. 9359). + + God cannot be thought of except in human form; and what is + incomprehensible does not fall into any idea, so neither + into belief (n. 9359, 9972). + + Man is able to worship that of which he has some idea, but + not that of which he has no idea (n. 4733, 5110, 5663, + 7211, 9356, 10067, 10267). + + Therefore the Divine is worshiped under a human form by + most of the inhabitants of the entire globe, and this is + the effect of influx from heaven (n. 10159). + + All who are in good in regard to their life, when they + think of the Lord, think of the Divine Human, and not of + the Human separate from the Divine; it is otherwise with + those who are not in good in regard to their life (n. + 2326, 4724, 4731, 4766, 8878, 9193, 9198). + + In the church at this day those that are in evil in regard + to their life, and those that are in faith separate from + charity, think of the Human of the Lord apart from the + Divine, and do not even comprehend what the Divine Human + is,-why they do not (n. 3212, 3241, 4689, 4692, 4724, 4731, + 5321, 6872, 8878, 9193, 9198). + + The Lord's Human is Divine because it is from the Being + [Esse] of the Father, and this was His soul,--illustrated + by a father's likeness in children (n. 10269, 10372, + 10823). + + Also because it was from the Divine love, which was the + very Being [Esse] of His life from conception (n. 6872). + + Every man is such as his love is, and is his love (n. + 6872, 10177, 10284). The Lord made all His Human, both + internal and external, Divine (n. 1603, 1815, 1902, 1926, + 2083, 2093). + + Therefore, differently from any man, He rose again as to + His whole body (n. 1729, 2083, 5078, 10825). + + [9] That the Lord's Human is Divine is acknowledged from + His omnipresence in the Holy Supper (n. 2343, 2359). + + Also from His transfiguration before His three disciples + (n. 3212). + + Also from the Word of the Old Testament, in that He is + called God (n. 10154); and is called Jehovah (n. 1603, + 1736, 1815, 1902, 2921, 3035, 5110, 6281, 6303, 8864, + 9194, 9315). + + In the sense of the letter a distinction is made between + the Father and the Son, that is, between Jehovah and the + Lord, but not in the internal sense of the Word, in which + the angels of heaven are (n. 3035). + + In the Christian world the Lord's Human has been declared + not to be Divine; this was done in a council for the + pope's sake, that he might be acknowledged as the Lord's + vicar (n. 4738). + + [10] Christians were examined in the other life in regard + to their idea of one God, and it was found they held an + idea of three gods (n. 2329, 5256, 10736-10738, 10821). + + A Divine trinity or trine in one person, constituting one + God, is conceivable, but not in three persons (n. 10738, + 10821, 10824). + + A Divine trine in the Lord is acknowledged in heaven (n. + 14, 15, 1729, 2004, 5256, 9303). + + The trine in the Lord is the Divine Itself, called the + Father, the Divine Human, called the Son, and the Divine + going forth, called the Holy Spirit and this Divine trine + is a One (n. 2149, 2156, 2288, 2319, 2329, 2447, 3704, + 6993, 7182, 10738, 10822, 10823). + + The Lord Himself teaches that the Father and He are One + (n. 1729, 2004, 2005, 2018, 2025, 2751, 3704, 3736, 4766); + also that the Holy Divine goes forth from Him and is His + (n. 3969, 4673, 6788, 6993, 7499, 8127, 8302, 9199, 9228, + 9229, 9264, 9407, 9818, 9820, 10330). + + [11] The Divine Human flows into heaven and makes heaven + (n. 3038). The Lord is the all in heaven and is the life + of heaven (n. 7211, 9128). In the angels the Lord dwells + in what is His own (n. 9338, 10125, 10151, 10157). + + Consequently those who are in heaven are in the Lord (n. + 3637, 3638). + + The Lord's conjunction with angels is measured by their + reception of the good of love and charity from Him (n. + 904, 4198, 4205, 4211, 4220, 6280, 6832, 7042, 8819, 9680, + 9682, 9683, 10106, 10810). + + The entire heaven has reference to the Lord (n. 551, 552). + The Lord is the common center of heaven (n. 3633, 3641). + + All in heaven turn themselves to the Lord, who is above + the heavens (n. 9828, 10130, 10189). + + Nevertheless angels do not turn themselves to the Lord, + but the Lord turns them to Himself (n. 10189). + + It is not a presence of angels with the Lord, but the + Lord's presence with angels (n. 9415). + + In heaven there is no conjunction with the Divine Itself, + but conjunction with the Divine Human (n. 4211, 4724, + 5663). + + [12] Heaven corresponds to the Divine Human of the Lord; + consequently heaven in general is as a single man, and for + this reason heaven is called the Greatest Man (n. 2996, + 2998, 3624-3649, 3741-3745, 4625). + + The Lord is the Only Man, and those only are men who + receive the Divine from Him (n. 1894). + + So far as they receive are they men and images of Him (n. + 8547). + + Therefore angels are forms of love and charity in human + form, and this from the Lord (n. 3804, 4735, 4797, 4985, + 5199, 5530, 9879, 10177). + + [13] The whole heaven is the Lord's (n. 2751, 7086). + + He has all power in the heavens and on earth (n. 1607, + 10089, 10827). + + As the Lord rules the whole heaven He also rules all + things depending thereon, thus all things in the world (n. + 2025, 2026, 4523, 4524). + + The Lord alone has the power to remove the hells, to + withhold from evils, and to hold in good, thus to save (n. + 10019). + + + +87. XII. THERE IS A CORRESPONDENCE OF ALL THINGS OF HEAVEN WITH ALL +THINGS OF MAN. + +What correspondence is is not known at the present day, for several +reasons, the chief of which is that man has withdrawn himself from +heaven by the love of self and love of the world. For he that loves +self and the world above all things gives heed only to worldly +things, since these appeal to the external senses and gratify the +natural longings; and he does not give heed to spiritual things, +since these appeal to the internal senses and gratify the mind, +therefore he casts them aside, saying that they are too high for his +comprehension. This was not so with the ancient people. To them the +knowledge of correspondences was the chief of knowledges. By means of +it they acquired intelligence and wisdom; and by means of it those +who were of the church had communication with heaven; for the +knowledge of correspondences is angelic knowledge. The most ancient +people, who were celestial men, thought from correspondence itself, +as the angels do. And therefore they talked with angels, and the Lord +frequently appeared to them, and they were taught by Him. But at this +day that knowledge has been so completely lost that no one knows what +correspondence is.{1} + + {Footnote 1} How far the knowledge of correspondences excels + other knowledges (n. 4280). The knowledge of correspondences + was the chief knowledge of the ancient people; but at the + present day it is wholly forgotten (n. 3021, 3419, 4280, 4749, + 4844, 4964, 4966, 6004, 7729, 10252). The knowledge of + correspondences flourished among the Eastern nations and in + Egypt (5702, 6692, 7097, 7779, 9391, 10407). + + +88. Since, then, without a perception of what correspondence is there +can be no clear knowledge of the spiritual world or of its inflow +into the natural world, neither of what the spiritual is in its +relation to the natural, nor any clear knowledge of the spirit of +man, which is called the soul, and its operation into the body, +neither of man's state after death, it is necessary to explain what +correspondence is and the nature of it. This will prepare the way for +what is to follow. + + +89. First, what correspondence is. The whole natural world +corresponds to the spiritual world, and not merely the natural world +in general, but also every particular of it; and as a consequence +everything in the natural world that springs from the spiritual world +is called a correspondent. It must be understood that the natural +world springs from and has permanent existence from the spiritual +world, precisely like an effect from its effecting cause. All that is +spread out under the sun and that receives heat and light from the +sun is what is called the natural world; and all things that derive +their subsistence therefrom belong to that world. But the spiritual +world is heaven; and all things in the heavens belong to that world. + + +90. Since man is both a heaven and a world in least form after the +image of the greatest (see above, n. 57), there is in him both a +spiritual and a natural world. The interior things that belong to his +mind, and that have relation to understanding and will, constitute +his spiritual world; while the exterior things that belong to his +body, and that have relation to its senses and activities, constitute +his natural world. Consequently, everything in his natural world +(that is, in his body and its senses and activities), that has its +existence from his spiritual world (that is, from his mind and its +understanding and will) is called a correspondent. + + +91. From the human face it can be seen what correspondence is. In a +face that has not been taught to dissemble, all the affections of the +mind present themselves to view in a natural form, as in their type. +This is why the face is called the index of the mind; that is, it is +man's spiritual world presented in his natural world. So, too, what +pertains to the understanding is presented in speech, and what +pertains to the will is presented in the movements of the body. So +whatever effects are produced in the body, whether in the face, in +speech, or in bodily movements, are called correspondences. + + +92. All this shows also what the internal man is and what the +external, namely, that the internal is what is called the spiritual +man, and the external what is called the natural man; also that the +one is distinct from the other as heaven is from the world; also that +all things that take place and come forth in the external or natural +man take place and come forth from the internal or spiritual man. + + +93. This much has been said about the correspondence of man's +internal or spiritual with his external or natural; now the +correspondence of the whole heaven with everything pertaining to man +shall be treated of. + + +94. It has been shown that the entire heaven reflects a single man, +and that it is in image a man and is therefore called the Greatest +Man. It has also been shown that the angelic societies, of which +heaven consists, are therefore arranged as the members, organs, and +viscera are in man, that is, some are in the head, some in the +breast, some in the arms, and some in each of their particulars (see +above, n. 59-72); consequently the societies in any member there +correspond to the like member in man; those in the head corresponding +to the head in man, those in the breast to the breast in man, those +in the arms to the arms in man; and so with all the rest. It is from +this correspondence that man has permanent existence, for from heaven +alone does man have permanent existence. + + +95. That heaven is divided into two kingdoms, one called the +celestial kingdom and the other the spiritual kingdom, may be seen +above in its own chapter. The celestial kingdom corresponds in +general to the heart and all things of the heart in the whole body, +and the spiritual kingdom to the lungs and to all things of the lungs +in the whole body. Likewise in man heart and lungs form two kingdoms, +the heart ruling there through the arteries and veins, and the lungs +through the tendinous and motor fibers, both together in every +exertion and movement. So in every man, in his spiritual world, which +is called his spiritual man, there are two kingdoms, one of the will +and the other of the understanding, the will ruling through +affections for good, and the understanding through affections for +truth; and these kingdoms correspond to the kingdoms of the heart and +of the lungs in the body. It is the same in the heavens; the +celestial kingdom is the voluntary part of heaven, and in it good of +love reigns; the spiritual kingdom is the intellectual part of +heaven, and in it truth reigns. These are what correspond to the +functions of the heart and lungs in man. It is on account of this +correspondence that in the Word the "heart" signifies the will and +also good of love, and the "breath" of the lungs signifies the +understanding and the truth of faith. For the same reason affections +are ascribed to the heart, although they are neither in it nor from +it.{1} + + {Footnote 1} The correspondence of the heart and lungs with the + Greatest Man, which is heaven, from experience (n. 3883-3896), + The heart corresponds to those in the celestial kingdom, and + the lungs to those in the spiritual kingdom (n. 3885-3887). + There is in heaven a pulse like that of the heart, and a + respiration like that of the lungs but interior (n. 3884, 3885, + 3887). There the pulse of the heart varies in conformity to + states of love, and the respiration in conformity to states of + charity and faith (n. 3886, 3887, 3889). In the Word the + "heart" means the will, and "from the heart" means from the + will (n. 2930, 7542, 8910, 9113, 10336). In the Word the + "heart" also signifies love, and "from the heart" means from + love (7542, 9050, 10336). + + +96. The correspondence of the two kingdoms of heaven with the heart +and lungs is the general correspondence of heaven with man. There is +a less general correspondence with each one of his members, organs, +and viscera; and what this is shall also be explained. In the +Greatest Man, which is heaven, those that are in the head excel all +others in every good, being in love, peace, innocence, wisdom, +intelligence, and consequent joy and happiness. These flow into the +head of man and the things belonging to the head and corresponding +thereto. In the Greatest Man, or heaven, those that are in the breast +are in the good of charity and of faith, and these flow into the +breast of man and correspond to it. In the Greatest Man, or heaven, +those that are in the loins and the organs devoted to generation are +in marriage love. Those in the feet are in the lowest good of heaven, +which is called spiritual natural good. Those in the arms and hands +are in the power of truth from good. Those that are in the eyes are +in understanding; those in the ears are in attention and obedience; +those in the nostrils are in perception; those in the mouth and +tongue are in the ability to converse from understanding and +perception; those in the kidneys are in truths searching, separating, +and correcting; those in the liver, pancreas, and spleen are in +various purifications of good and truth; and so with the rest. All +these flow into the like things of man and correspond to them. This +inflow of heaven is into the functions and uses of the bodily +members; and the uses, since they are from the spiritual world, take +on a form by means of such things as are in the natural world, and +thus present themselves in effect. From this is the correspondence. + + +97. For the same reason these same members, organs, and viscera have +a like significance in the Word; for everything there has a meaning +in accordance with correspondence. Thus the "head" signifies +intelligence and wisdom; the "breast" charity; the "loins" marriage +love; the "arms and hands" power of truth; the "feet" what is +natural; the "eyes" understanding; the "nostrils" perception; the +"ears" obedience, the "kidneys" the scrutiny of truth, and so on.{1} +So, too, in the common speech of man it is said of one who is +intelligent and wise that he has a good head; of one who is +charitable that he is a bosom friend; of one who has clear perception +that he is keen scented; of one who is intelligent that he is sharp +sighted; of one who is powerful that he is long handed; of one who +exercises his will from love that it is done from the heart. These +and many other expressions in the speech of men are from +correspondence, for they are from the spiritual world, although man +is ignorant of it. + + {Footnote 1} In the Word the "breast" signifies charity (n. + 3934, 10081, 10087). The "loins" and organs of generation + signify marriage love (n. 3021, 4280, 4462, 5050-5052). The + "arms" and "hands" signify the power of truth (n. 878, 3091, + 4931-4937, 6947, 7205, 10019). The "feet" signify the natural + (n. 2162, 3147, 3761, 3986, 4280, 4938-4952). The "eye" + signifies understanding (n. 2701, 4403-4421, 4523-4534, 6923, + 9051, 10569). The "nostrils" signify perception (n. 3577, 4624, + 4625, 4748, 5621, 8286, 10054, 10292). The "ears" signify + obedience (n. 2542, 3869, 4523, 4653, 5017, 7216, 8361, 8990, + 9311, 9397, 10061). The "kidneys" signify the scrutiny and + correction of truth (n. 5380-5386, 10032). + + +98. That there is such a correspondence of all things of heaven with +all things of man has been made clear to me by much experience, by so +much that I am as convinced of it as of any evident fact that admits +of no doubt. But it is not necessary to describe all this experience +here; nor would it be permissible on account of its abundance. It may +be seen set forth in the Arcana Coelestia, where correspondences, +representations, the influx of the spiritual world into the natural +world, and the interaction between soul and body, are treated of.{1} + + {Footnote 1} The correspondence of all the members of the body + with the Greatest Man, or heaven, in general and in particular, + from experience (n. 3021, 3624-3649, 3741-3750, 3883-3895, + 4039-4054, 4218-4228, 4318-4331, 4403-4421, 4523-4533, + 4622-4633, 4652-4660, 4791-4805, 4931-4953, 5050-5061, + 5171-5189, 5377-5396, 5552-5573, 5711-5727, 10030). The influx + of the spiritual world into the natural world or of heaven into + the world, and the influx of the soul into all things of the + body, from experience (n. 6053-6058, 6189-6215, 6307-6326, + 6466-6495, 6598-6626). The interaction between soul and body, + from experience (n. 6053-6058, 6189-6215, 6307-6327, 6466-6495, + 6598-6626). + + +99. But notwithstanding that all things of man's body correspond to +all things of heaven, it is not in respect to his external form that +man is an image of heaven, but in respect to his internal form; for +man's interiors are what receive heaven, while his exteriors receive +the world. So far, therefore, as his interiors receive heaven man is +in respect to them a heaven in least form, after the image of the +greatest. But so far as his interiors do not receive heaven he is not +a heaven and an image of the greatest, although his exteriors, which +receive the world, may be in a form in accordance with the order of +the world, and thus variously beautiful. For the source of outward +beauty which pertains to the body is in parents and formation in the +womb, and it is preserved afterwards by general influx from the +world. For this reason the form of one's natural man differs greatly +from the form of his spiritual man. What the form of a man's spirit +is I have been shown occasionally; and in some who were beautiful and +charming in appearance the spirit was seen to be so deformed, black +and monstrous that it might be called an image of hell, not of +heaven; while in others not beautiful there was a spirit beautifully +formed, pure, and angelic. Moreover, the spirit of man appears after +death such as it has been in the body while it lived therein in the +world. + + +100. But correspondence applies far more widely than to man; for +there is a correspondence of the heavens with one another. To the +third or inmost heaven the second or middle heaven corresponds, and +to the second or middle heaven the first or outmost heaven +corresponds, and this corresponds to the bodily forms in man called +his members, organs, and viscera. Thus it is the bodily part of man +in which heaven finally terminates, and upon which it stands as upon +its base. But this arcanum will be more fully unfolded elsewhere. + + +101. Especially it must be understood that all correspondence with +heaven is with the Lord's Divine Human, because heaven is from Him, +and He is heaven, as has been shown in previous chapters. For if the +Divine Human did not flow into all things of heaven, and in +accordance with correspondences into all things of the world, no +angel or man could exist. From this again it is evident why the Lord +became Man and clothed His Divine from first to last with a Human. It +was because the Divine Human, from which heaven existed before the +Lord's coming, was no longer sufficient to sustain all things, for +the reason that man, who is the foundation of the heavens, had +subverted and destroyed order. What the Divine Human was before the +Lord's coming, and what the condition of heaven was at that time may +be seen in the extracts appended to the preceding chapter. + + +102. Angels are amazed when they hear that there are men who +attribute all things to nature and nothing to the Divine, and who +also believe that their body, into which so many wonders of heaven +are gathered, is a product of nature. Still more are they amazed that +the rational part of man is believed to be from nature, when, if men +will but lift their minds a little, they can see that such effects +are not from nature but from the Divine; and that nature has been +created simply for clothing the spiritual and for presenting it in a +correspondent form in the outmost of order. Such men they liken to +owls, which see in darkness, but in light see nothing. + + + +103. XIII. THERE IS A CORRESPONDENCE OF HEAVEN WITH ALL THINGS OF THE +EARTH. + +What correspondence is has been told in the preceding chapter, and it +has there been shown that each thing and all things of the animal +body are correspondences. The next step is to show that all things of +the earth, and in general all things of the universe, are +correspondences. + + +104. All things of the earth are distinguished into three kinds, +called kingdoms, namely, the animal kingdom, the vegetable kingdom, +and the mineral kingdom. The things of the animal kingdom are +correspondences in the first degree, because they live; the things of +the vegetable kingdom are correspondences in the second degree, +because they merely grow; the things of the mineral kingdom are +correspondences in the third degree, because they neither live nor +grow. Correspondences in the animal kingdom are living creatures of +various kinds, both those that walk and creep on the ground and those +that fly in the air; these need not be specially named, as they are +well known. Correspondences in the vegetable kingdom are all things +that grow and abound in gardens, forests, fields, and meadows; these, +too, need not be named, because they are well known. Correspondences +in the mineral kingdom are metals more and less noble, stones +precious and not precious, earths of various kinds, and also the +waters. Besides these the things prepared from them by human activity +for use are correspondences, as foods of every kind, clothing, +dwellings and other buildings, with many other things. + + +105. Also the things above the earth, as the sun, moon, and stars, +and those in the atmosphere, as clouds, mists, rain, lightning and +thunder, are likewise correspondences. Things resulting from the +presence and absence of the sun, as light and shade, heat and cold, +are also correspondences, as well as those that follow in succession +therefrom, as the seasons of the year, spring, summer, autumn, and +winter; and the times of day, morning, noon, evening, and night. + + +106. In a word, all things that have existence in nature, from the +least to the greatest thereof, are correspondences.{1} They are +correspondences because the natural world with all things in it +springs forth and subsists from the spiritual world, and both worlds +from the Divine. They are said to subsist also, because everything +subsists from that from which it springs forth, subsistence being a +permanent springing forth; also because nothing can subsist from +itself, but only from that which is prior to itself, thus from a +First, and if separated from that it would utterly perish and vanish. + + {Footnote 1} All things that are in the world and its three + kingdoms correspond to the heavenly things that are in heaven, + that is, the things in the natural world correspond to the + things in the spiritual world (n. 1632, 1881, 2758, 2760-2763, + 2987-3003, 3213-3227, 3483, 3624-3649, 4044, 4053, 4116, 4366, + 4939, 5116, 5377, 5428, 5477, 9280). By correspondences the + natural world is conjoined to the spiritual world (n. 8615). + For this reason all nature is a theatre representative of the + Lord's kingdom (n. 2758, 2999, 3000, 3483, 4938, 4939, 8848, + 9280). + + +107. Everything in nature that springs forth and subsists in +accordance with Divine order is a correspondence. Divine order is +caused by the Divine good that flows forth from the Lord. It begins +in Him, goes forth from Him through the heavens in succession into +the world, and is terminated there in outmosts; and everything there +that is in accordance with order is a correspondence. Everything +there is in accordance with order that is good and perfect for use, +because everything good is good in the measure of its use; while its +form has relation to truth, truth being the form of good. And for +this reason everything in the whole world and of the nature thereof +that is in Divine order has reference to good and truth.{1} + + {Footnote 1} Everything in the universe, both in heaven and in + the world, that is in accordance with order, has reference to + good and truth (n. 2451, 3166, 4390, 4409, 5232, 7256, 10122); + and to the conjunction of these, in order to be anything (n. + 10555). + + +108. That all things in the world spring from the Divine, and are +clothed with such things in nature as enable them to exist there and +perform use, and thus to correspond, is clearly evident from the +various things seen in both the animal and vegetable kingdoms. In +both there are things that any one who thinks interiorly can see to +be from heaven. For illustration a few things out of a countless +number may be mentioned; and first some things from the animal +kingdom. Many are aware what knowledge there is engrafted as it were +in every animal. Bees know how to gather honey from flowers, to build +cells out of wax in which to store their honey, and thus provide food +for themselves and their families, even for a coming winter. That a +new generation may be born their queen lays eggs, and the rest take +care of them and cover them. They live under a sort of government +which all know by instinct. They preserve the working bees and cast +out the drones, depriving them of their wings; besides other +wonderful things implanted in them from heaven for the sake of their +use, their wax everywhere serving the human race for candles, their +honey for adding sweetness to food. [2] Again, what wonders do we see +in worms, the meanest creatures in the animal kingdom! They know how +to get food from the juice of the leaves suited to them, and +afterward at the appointed time to invest themselves with a covering +and enter as it were into a womb, and thus hatch offspring of their +own kind. Some are first turned into nymphs and chrysalides, spinning +threads about themselves; and this travail being over they come forth +clad with a different body, furnished with wings with which they fly +in the air as in their heaven, and celebrate marriages and lay eggs +and provide posterity for themselves. [3] Besides these special +instances all creatures in general that fly in the air know the +proper food for their nourishment, not only what it is but where to +find it; they know how to build nests for themselves, one kind in one +way and another kind in another way; how to lay their eggs in the +nests, how to sit upon them, how to hatch their young and feed them, +and to turn them out of their home when they are able to shift for +themselves. They know, too, their enemies that they must avoid and +their friends with whom they may associate, and this from early +infancy; not to mention the wonders in the eggs themselves, in which +all things lie ready in their order for the formation and nourishment +of the chicks; besides numberless other things. [4] Who that thinks +from any wisdom of reason will ever say that these instincts are from +any other source than the spiritual world, which the natural serves +in clothing what is from it with a body, or in presenting in effect +what is spiritual in the cause? The beasts of the earth and the birds +of the air are born into all this knowledge, while man, who is far +superior to them, is not; for the reason that animals are in the +order of their life, and have not been able to destroy what is in +them from the spiritual world, because they have no rational faculty. +Man, on the other hand, whose thought is from the spiritual world, +having perverted what is in him from that world by a life contrary to +order, which his rational faculty has favored, must needs be born +into mere ignorance and afterwards be led back by Divine means into +the order of heaven. + + +109. How the things in the vegetable kingdom correspond can be seen +from many instances, as that little seeds grow into trees, put forth +leaves, produce flowers, and then fruit, in which again they deposit +seed, these things taking place in succession and existing together +in an order so wonderful as to be indescribable in a few words. +Volumes might be filled, and yet there would be still deeper arcana, +relating more closely to their uses, which science would be unable to +exhaust. Since these things, too, are from the spiritual world, that +is, from heaven, which is in the human form (as has been shown above +in its own chapter), so all the particulars in this kingdom have a +certain relation to such things as are in man, as some in the learned +world know. That all things in this kingdom also are correspondences +has been made clear to me by much experience. Often when I have been +in gardens and have been looking at the trees, fruits, flowers, and +plants there, I have recognized their correspondences in heaven, and +have spoken with those with whom these were, and have been taught +whence and what they were. + + +110. But at the present day no one can know the spiritual things in +heaven to which the natural things in the world correspond except +from heaven, since the knowledge of correspondences is now wholly +lost. But the nature of the correspondence of spiritual things with +natural I shall be glad to illustrate by some examples. The animals +of the earth correspond in general to affection, mild and useful +animals to good affections, fierce and useless ones to evil +affections. In particular, cattle and their young correspond to the +affections of the natural mind, sheep and lambs to the affections of +the spiritual mind; while birds correspond, according to their +species, to the intellectual things of the natural or the spiritual +mind.{1} For this reason various animals, as cattle and their young, +rams, sheep, he-goats, and she-goats, he-lambs and she-lambs, also +pigeons and turtledoves, were devoted to a sacred use in the +Israelitish Church, which was a representative church, and sacrifices +and burnt offerings were made of them. For they correspond in that +use to spiritual things, and in heaven these were understood in +accordance with the correspondences. Moreover, animals according to +their kinds and species, because they have life, are affections; and +the life of each one is solely from affection and in accordance with +affection; consequently every animal has an innate knowledge that is +in accord with its life's affection. Man is like an animal so far as +his natural man is concerned, and is therefore likened to animals in +common speech; for example, if he is gentle he is called a sheep or +lamb, if fierce a bear or wolf, if cunning a fox or serpent, and so +on. + + {Footnote 1} From correspondence animals signify affections; + mild and useful animals good affections, fierce and useless + ones evil affections (n. 41, 45, 46, 142, 143, 246, 714, 716, + 719, 2179, 2180, 3519, 9280); illustrated by experience from + the spiritual world (n. 3218, 5198, 9090). Influx of the + spiritual world into the lives of animals (n. 1633, 3646). + Cattle and their young from correspondence signify affections + of the natural mind (n. 2180, 2566, 9391, 10132, 10407). What + sheep signify (n. 4169, 4809); and lambs (n. 3994, 10132). + Flying creatures signify intellectual things (n. 40, 745, 776, + 778, 866, 988, 991, 5149, 7441); with a difference according to + their genera and species, from experience in the spiritual + world (n. 3219). + + +111. There is a like correspondence with things in the vegetable +kingdom. In general, a garden corresponds to the intelligence and +wisdom of heaven; and for this reason heaven is called the Garden of +God, and Paradise;{1} and men call it the heavenly paradise. Trees, +according to their species, correspond to the perceptions and +knowledges of good and truth which are the source of intelligence and +wisdom. For this reason the ancient people, who were acquainted with +correspondences, held their sacred worship in groves;{2} and for the +same reason trees are so often mentioned in the Word, and heaven, the +church, and man are compared to them; as the vine, the olive, the +cedar, and others, and the good works done by men are compared to +fruits. Also the food derived from trees, and more especially from +the grain harvests of the field, corresponds to affections for good +and truth, because these affections feed the spiritual life, as the +food of the earth does the natural life;{3} and bread from grain, in +a general sense, because it is the food that specially sustains life, +and because it stands for all food, corresponds to an affection for +all good. It is on account of this correspondence that the Lord calls +Himself the bread of life; and that loaves of bread had a holy use in +the Israelitish Church, being placed on the table in the tabernacle +and called "the bread of faces;" also the Divine worship that was +performed by sacrifices and burnt offerings was called "bread." +Moreover, because of this correspondence the most holy act of worship +in the Christian Church is the Holy Supper, in which bread is given, +and wine.{4} From these few examples the nature of correspondence can +be seen. + + {Footnote 1} From correspondence a garden and a paradise + signify intelligence and wisdom (n. 100, 108); from experience + (n. 3220). All things that have a correspondence have in the + Word the same significance (n. 2896, 2987, 2989, 2990, 2991, + 3002, 3225). + + {Footnote 2} Trees signify perceptions and knowledges (n. 103, + 2163, 2682, 2722, 2972, 7692). For this reason the ancient + people held Divine worship in groves under trees according to + their correspondence (n. 2722, 4552). Influx of heaven into + subjects of the vegetable kingdom, as into trees and plants (n. + 3648). + + {Footnote 3} From correspondence foods signify such things as + nourish the spiritual life (n. 3114, 4459, 4792, 4976, 5147, + 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 5915, + 6277, 8562, 9003). + + {Footnote 4} Bread signifies every good that nourishes the + spiritual life of man (n. 2165, 2177, 3478, 3735, 3813, 4211, + 4217, 4735, 4976, 9323, 9545, 10686). Such was the + signification of the loaves that were on the table in the + tabernacle (n. 3478, 9545). Sacrifices in general were called + bread (n. 2165). Bread includes all food (n. 2165). Thus it + signifies all heavenly and spiritual food (n. 276, 680, 2165, + 2177, 3478, 6118, 8410). + + +112. How conjunction of heaven with the world is effected by means of +correspondences shall also be told in a few words. The Lord's kingdom +is a kingdom of ends, which are uses; or what is the same thing, a +kingdom of uses which are ends. For this reason the universe has been +so created and formed by the Divine that uses may be every where +clothed in such a way as to be presented in act, or in effect, first +in heaven and afterwards in the world, thus by degrees and +successively, down to the outmost things of nature. Evidently, then, +the correspondence of natural things with spiritual things, or of the +world with heaven, is through uses, and uses are what conjoin; and +the form in which uses are clothed are correspondences and are +conjunctions just to the extent that they are forms of uses. In the +nature of the world in its threefold kingdom, all things that exist +in accordance with order are forms of uses, or effects formed from +use for use, and this is why the things in nature are +correspondences. But in the case of man, so far as he is in +accordance with Divine order, that is, so far as he is in love to the +Lord and in charity towards the neighbor, are his acts uses in form, +and correspondences, and through these he is conjoined to heaven. To +love the Lord and the neighbor means in general to perform uses.{1} +Furthermore, it must be understood that man is the means by which the +natural world and the spiritual world are conjoined, that is, man is +the medium of conjunction, because in him there is a natural world +and there is a spiritual world (see above, n. 57); consequently to +the extent that man is spiritual he is the medium of conjunction; but +to the extent that a man is natural, and not spiritual, he is not a +medium of conjunction. Nevertheless, apart from this mediumship of +man, a Divine influx into the world and into the things pertaining to +man that are of the world goes on, but not into man's rational +faculty. + + {Footnote 1} Every good has its delight as well as its quality + from use and in accordance with use; therefore such as the use + is, such is the good (n. 3049, 4984, 7038). Angelic life + consists in the goods of love and charity, that is, in + performing uses (n. 454). The Lord, and consequently the + angels, look only, in regard to man, to ends, which are uses + (n. 1317, 1645, 5854). The Lord's kingdom is a kingdom of uses + that is, of ends (n. 454, 696, 1103, 3645, 4054, 7038). Serving + the Lord is performing uses (n. 7038). Each thing and all + things in man have been formed for use (n. 3626, 4104, 5189 + 9297; also from use, that is, the use is prior to the organic + forms in man through which the use is performed, because use is + from the inflowing of the Lord through heaven (n. 4223, 4926). + Moreover man's interiors, which constitute his mind, when he + grows to maturity are formed from use and for use (n. 1964, + 6815, 9297). Consequently man is such as are the uses with him + (n. 1568, 3570, 4054, 6571, 6935, 6938, 10284). Uses are the + ends for the sake of which (n. 3565, 4054, 4104, 6815). Use is + the first and the last, thus the all of man (n. 1964). + + +113. As all things that are in accord with Divine order correspond to +heaven, so all things contrary to Divine order correspond to hell. +All things that correspond to heaven have relation to good and truth; +but those that correspond to hell have relation to evil and falsity. + + +114. Something shall now be said about the knowledge of +correspondences and its use. It has been said above that the +spiritual world, which is heaven, is conjoined with the natural world +by means of correspondences; therefore by means of correspondences +communication with heaven is granted to man. For the angels of heaven +do not think from natural things, as man does; but when man has +acquired a knowledge of correspondences he is able, in respect to the +thoughts of his mind, to be associated with the angels, and thus in +respect to his spiritual or internal man to be conjoined with them. +That there might be such a conjunction of heaven with man the Word +was written wholly by correspondences, each thing and all things in +it being correspondent.{1} If man, therefore, had a knowledge of +correspondences he would understand the spiritual sense of the Word, +and from that it would be given him to know arcana of which he sees +nothing in the sense of the letter. For there is a literal sense and +there is a spiritual sense in the Word, the literal sense made up of +such things as are in the world, and the spiritual sense of such +things as are in heaven. And such a Word, in which everything down to +the least jot is a correspondence, was given to men because the +conjunction of heaven with the world is effected by means of +correspondences.{2} + + {Footnote 1} The Word was written wholly by correspondences (n. + 8615). By means, of the Word man has conjunction with heaven + (n. 2899, 6943, 9396, 9400, 9401, 10375, 10452). + + {Footnote 2} Concerning the spiritual sense of the Word see the + little work on The White Horse referred to in the Apocalypse. + + +115. I have been taught from heaven that the most ancient men on our +earth, who were celestial men, thought from correspondences +themselves, the natural things of the world before their eyes serving +them as means of thinking in this way; and that they could be in +fellowship with angels and talk with them because they so thought, +and that thus through them heaven was conjoined to the world. For +this reason that period was called the Golden Age, of which it is +said by ancient writers that the inhabitants of heaven dwelt with men +and associated with them as friends with friends. But after this +there followed a period when men thought, not from correspondences +themselves, but from a knowledge of correspondences, and there was +then also a conjunction of heaven with man, but less intimate. This +period was called the Silver Age. After this there followed men who +had a knowledge of correspondences but did not think from that +knowledge, because they were in natural good, and not, like those +before them in spiritual good. This period was called the Copper Age. +After this man gradually became external, and finally corporeal, and +then the knowledge of correspondences was wholly lost, and with it a +knowledge of heaven and of the many things pertaining to heaven. It +was from correspondence that these ages were named from gold, silver, +and copper,{1} and for the reason that from correspondence gold +signifies celestial good in which were the most ancient people, +silver spiritual good in which were the ancient people that followed, +and copper natural good in which were the next posterity; while iron, +from which the last age takes its name, signifies hard truth apart +from good. + + {Footnote 1} Gold from correspondence signifies celestial good + (n. 113, 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881). + Silver signifies spiritual good, that is, truth from a + celestial origin (n. 1551, 1552, 2954, 5658). Copper signifies + natural good (n. 425, 1551). Iron signifies truth in the + outmost of order (n. 425, 426). + + + +116. XIV. THE SUN IN HEAVEN. + +In heaven neither the sun of the world, nor anything from that sun, +is seen, because it is wholly natural. For nature has its beginning +from that sun, and whatever is produced by means of it is called +natural. But the spiritual, to which heaven belongs, is above nature +and wholly distinct from what is natural; and there is no +communication between the two except by correspondences. What the +distinction between them is may be understood from what has been +already said about degrees (n. 38), and what the communication is +from what has been said in the two preceding chapters about +correspondences. + + +117. Although the sun of the world is not seen in heaven, nor +anything from that sun, there is nevertheless a sun there, and light +and heat, and all things that are in the world, with innumerable +others, but not from a like origin; since the things in heaven are +spiritual, and those in the world are natural. The sun of heaven is +the Lord; the light there is the Divine truth and the heat the Divine +good that go forth from the Lord as a sun. From this origin are all +things that spring forth and are seen in the heavens. This light and +heat and things existing therefrom in heaven will be treated of in +the following chapters; in this chapter we will speak only of the sun +there. In heaven the Lord is seen as a sun, for the reason that He is +Divine love, from which all spiritual things, and by means of the sun +of the world all natural things, have their existence. That love is +what shines as a sun. + + +118. That the Lord is actually seen in heaven as a sun I have not +only been told by angels, but it has occasionally been granted me to +see it; and therefore what I have heard and seen respecting the Lord +as a sun I shall be glad to tell in a few words. The Lord is seen as +a sun, not in heaven, but high above the heavens; and not directly +overhead or in the zenith, but before the faces of the angels at a +middle height. He is seen at a considerable distance, in two places, +one before the right eye and the other before the left eye. Before +the right eye He is seen exactly like a sun, as it were, with a glow +and size like that of the sun of the world. But before the left eye +He is not seen as a sun, but as a moon, glowing white like the moon +of our earth, and of like size, but more brilliant, and surrounded +with many little moons, as it were, each of them of similar whiteness +and splendor. The Lord is seen so differently in two places because +every person sees the Lord in accordance with the quality of his +reception of the Lord, thus He is seen in one way by those that +receive Him with the good of love, and in another by those that +receive Him with the good of faith. Those that receive Him with the +good of love see Him as a sun, fiery and flaming, in accordance with +their reception of Him; these are in His celestial kingdom; while +those that receive Him with the good of faith see Him as a moon, +white and brilliant in accordance with their reception of Him, and +these are in His spiritual kingdom.{1} This is so because good of +love corresponds to fire; therefore in the spiritual sense fire is +love; and the good of faith corresponds to light, and in the +spiritual sense light is faith.{2} And the Lord appears before the +eyes because the interiors, which belong to the mind, see through the +eyes, from good of love through the right eye, and from good of faith +through the left eye;{3} since with angels and also with men all +things at the right correspond to good from which truth is derived, +and all at the left to truth that is from good.{4} Good of faith is +in its essence truth from good. + + {Footnote 1} The Lord is seen in heaven as a sun, and is the + sun of heaven (n. 1053, 3636, 3643, 4060). The Lord is seen as + a sun by those who are in His celestial kingdom, where love to + Him reigns, and as a moon by those who are in His spiritual + kingdom, where charity to the neighbor and faith reign (n. + 1521, 1529-1531, 1837, 4696). The Lord is seen as a sun at a + middle height before the right eye, and an a moon before the + left eye (n. 1053, 1521, 1529-1531, 3636, 3643, 4321, 5097, + 7078, 7083, 7173, 7270, 8812, 10809). The Lord is seen as a sun + and as a moon (n. 1531, 7173). The Lord's Divine Itself is far + above His Divine in heaven (n. 7270, 8760). + + {Footnote 2} "Fire" in the Word signifies love, both in a good + sense and in a bad sense (n. 934, 4906, 5215). Holy or heavenly + fire signifies the Divine Love (n. 934, 6314, 6832). Infernal + fire signifies love of self and of the world and every lust of + those loves (n. 1861, 5071, 6314, 6832, 7575, 10747). Love is + the fire of life and life itself is really from it (n. 4906, + 5071, 6032, 6314). "Light" signifies the truth of faith (n. + 3195, 3485, 3636, 3643, 3993, 4302, 4413, 4415, 9548, 9684). + + {Footnote 3} The sight of the left eye corresponds to truths of + faith, and the sight of the right eye to their goods (n. 4410, + 6923). + + {Footnote 4} The things on man's right have relation to good + from which is truth, and those on his left to truth from good + (n. 9495, 9604). + + +119. This is why in the Word the Lord in respect to love is likened +to the sun, and in respect to faith to the moon; also that the "sun" +signifies love from the Lord to the Lord, and the "moon" signifies +faith from the Lord in the Lord, as in the following passages: + + The light of the moon shall be as the light of the sun, + and the light of the sun shall be sevenfold, as the light + of seven days (Isa. 30:26). + + And when I shall extinguish thee I will cover the heavens + and make the stars thereof dark; I will cover the sun with + a cloud, and the moon shall not make her light to shine. + All luminaries of light in the heavens will I make dark + over thee, and I will set darkness upon thy land (Ezek. + 32:7, 8). + + I will darken the sun in his going forth, and the moon + shall not make her light to shine (Isa. 13:10) + + The sun and the moon shall be darkened, and the stars + shall withdraw their shining. The sun shall be turned into + darkness and the moon into blood (Joel 2:2, 10, 31; 3:16). + + The sun became black as sackcloth and hair, and the moon + became as blood, and the stars fell unto the earth (Apoc. + 6:12, 13). + + Immediately after the affliction of those days the sun + shall be darkened, and the moon shall not give her light, + and the stars shall fall from heaven (Matt. 24:29). + +And elsewhere. In these passages the "sun" signifies love, and the +"moon" faith, and the "stars" knowledges of good and truth.{1} These +are said to be darkened, to lose their light, and to fall from +heaven, when they are no more. That the Lord is seen as a sun in +heaven is evident also from His appearance when transfigured before +Peter, James, and John, + + That His face did shine as the sun (Matt. 17:2). + +These disciples thus saw the Lord when they were withdrawn from the +body, and were in the light of heaven. It was because of this +correspondence that the ancient people, with whom was a +representative church, turned the face to the sun in the east when +they were in Divine worship; and for the same reason they gave to +their temples an eastern aspect. + + {Footnote 1} "Stars" and "constellations" in the Word signify + knowledges of good and truth (n. 2495, 2849, 4697). + + +120. How great the Divine love is and what it is can be seen by +comparison with the sun of the world, that it is most ardent, if you +will believe it, much more ardent than that sun. For this reason the +Lord as a sun does not flow without mediums into the heavens, but the +ardor of His love is gradually tempered on the way. These temperings +appear as radiant belts about the sun; furthermore, the angels are +veiled with a thin adapting cloud to prevent their being harmed by +the influx.{1} For this reason the heavens are more or less near in +accordance with reception. As the higher heavens are in good of love +they are nearest to the Lord as the sun; and as the lower heavens are +in good of faith they are farther away from Him. But those that are +in no good, like those in hell, are farthest away, at different +distances in accordance with their opposition to good.{2} + + {Footnote 1} What the Lord's Divine love is, and how great it + is, illustrated by comparison with the fire of this world's sun + (n. 6834, 6849, 8644). The Lord's Divine love is love toward + the whole human race to save it (n. 1820, 1865, 2253, 6872). + The love that first goes forth from the fire of the Lord's love + does not enter heaven, but is seen as radiant belts about the + sun (n. 7270). The angels are veiled with a corresponding thin + cloud, to prevent their being harmed by the glow of burning + love (n. 6849). + + {Footnote 2} The Lord's presence with the angels is in + proportion to their reception of good of love and faith from + Him (n. 904, 4198, 4320, 6280, 6832, 7042, 8819, 9680, 9682, + 9683, 10106, 10811). The Lord appears to each one in accordance + with what he is (n. 1861, 3235, 4198, 4206). The hells are at a + distance from the heavens because they cannot bear the presence + of Divine love from the Lord (n. 4299, 7519, 7738, 7989, 8137, + 8265, 9327). For this reason the hells are very far away from + the heavens, and this is the "great gulf" (n. 9346, 10187). + + +121. When, however, the Lord appears in heaven, which often occurs, +He does not appear encompassed with a sun, but in the form of an +angel, yet distinguished from angels by the Divine shining through +from His face, since He is not there in person, for in person the +Lord is constantly encompassed by the sun, but He is present by look. +For it is a common occurrence in heaven for persons to appear to be +present in a place where their look is fixed or is terminated, even +when this place is far away from where they really are. This presence +is called the presence of internal sight, which will be treated of +further on. I have also seen the Lord out of the sun in an angelic +form, at a height a little below the sun; also near by in a like +form, with shining face, and once in the midst of angels as a +flame-like radiance. + + +122. To the angels the sun of the world appears like a dense darkness +opposite to the sun of heaven, and the moon like a darkness opposite +to the moon of heaven, and this constantly; and for the reason that +the world's fieriness corresponds to the love of self, and the light +from it corresponds to what is false from that love; and the love of +self is the direct opposite of the Divine love; and what is false +from that love is the direct opposite of the Divine truth; and the +opposite of the Divine love and the Divine truth is to the angels +thick darkness. Therefore, in the Word, to worship the sun and moon +of this world and bow down to them, signifies to love self and the +falsities that spring from the love of self, and it is said that such +would be cut off. (Deut. 4:19; 16:3-5; Jer. 8:1, 2; Ezek. 8:15, 16, +18; Apoc. 16:8; Matt. 13:6).{1} + + {Footnote 1} The sun of the world is not seen by the angels, + but in its place something dark behind, opposite to the sun of + heaven or the Lord (n. 7078, 9755). In the opposite sense the + sun signifies the love of self (n. 2441); and in this sense "to + worship the sun" signifies to worship what is contrary to + heavenly love or to the Lord (n. 2441, 10584). To those in the + hells the sun of heaven is thick darkness (n. 2441). + + +123. As it is from the Divine love that is in and from Him that the +Lord appears in heaven like a sun, so all in the heavens are turned +constantly to Him those in the celestial kingdom to Him as a sun and +those in the spiritual kingdom to Him as a moon. But those that are +in hell turn themselves to an opposite darkness and dense darkness, +that is, they turn backwards, away from the Lord; and for the reason +that all in the hells are in love of self and the world, thus +antagonistic to the Lord. Those who turn themselves to the dense +darkness that is in the place where this world's sun is are in the +hells behind, and are called genii; while those that turn themselves +to the darkness that is in the place of the moon are in the hells +more in front, and are called spirits. This is why those in the hells +are said to be in darkness, and those in the heavens in light, +"darkness" signifying falsity from evil, and "light" truth from good. +They so turn themselves because all in the other life look towards +what rules in their interiors, thus to their loves; and with angels +and spirits the interiors determine the face; and in the spiritual +world quarters are not fixed, as in the natural world, but are +determined by the face. In respect to his spirit man turns himself in +like manner as a spirit does, backwards from the Lord if he is in +love of self and the world, and towards the Lord if he is in love to +the Lord and the neighbor. But of this man is ignorant, because he is +in the natural world where quarters are determined by the rising and +setting of the sun. But as this cannot be easily comprehended by men +it will be elucidated hereafter when Quarters, Space, and Time in +Heaven are treated of. + + +124. Because the Lord is the sun of heaven and everything that is +from Him looks to Him, He is also the common center, the source of +all direction and determination.{1} So, too, all things beneath are +in His presence and under His auspices, both in the heavens and on +the earths. + + {Footnote 1} The Lord is the common center to which all things + of heaven turn (n. 3633, 3641). + + +125. From all this what has been said and shown in previous chapters +about the Lord may now be seen in clearer light, namely: + + That He is the God of heaven (n. 2-6). + + That it is His Divine that makes heaven (n. 7-12). + + That the Lord's Divine in heaven is love to Him and + charity towards the neighbor (n. 13-19). + + That there is a correspondence of all things of the world + with heaven, and through heaven with the Lord (n. 87-115). + + Also that the sun and moon of the world are + correspondences (n. 105). + + + +126. XV. LIGHT AND HEAT IN HEAVEN. + +That there is light in the heavens those who think from nature alone +cannot comprehend; and yet such is the light in the heavens that it +exceeds by many degrees the noon-day light of the world. That light I +have often seen, even during the evening and night. At first I +wondered when I heard the angels say that the light of this world is +little more than a shadow in comparison with the light of heaven; but +having seen it I can testify that it is so. The brightness and +splendor of the light of heaven are such as cannot be described. All +things that I have seen in the heavens have been seen in that light, +thus more clearly and distinctly than things in this world. + + +127. The light of heaven is not a natural light, like the light of +the world, but a spiritual light, because it is from the Lord as a +sun, and that sun is the Divine love (as has been shown in the +foregoing chapter). That which goes forth from the Lord as a sun is +called in the heavens Divine truth, but in its essence it is Divine +good united to Divine truth. From this the angels have light and +heat, light from Divine truth, and heat from Divine good. As the +light of heaven, and the heat also, are from such a source, it is +evident that they are spiritual and not natural.{1} + + {Footnote 1} All light in the heavens is from the Lord as a sun + (n. 1053, 1521, 3195, 3341, 3636, 3643, 4415, 9548, 9684, + 10809). The Divine truth that goes forth from the Lord appears + in heaven as light, and furnishes all the light of heaven (n. + 3195, 3222, 3223, 5400, 8644, 9399, 9548, 9684). + + +128. The Divine truth is light to the angels because the angels are +spiritual and not natural. Spiritual beings see from their sun, and +natural beings from theirs. It is from Divine truth that angels have +understanding, and their understanding is their inner sight, which +flows into and produces their outer sight; therefore in heaven +whatever is seen from the Lord as the sun is seen in light.{1} This +being the source of light in heaven the light is varied there in +accordance with the reception of Divine truth from the Lord; or what +is the same, in accordance with the intelligence and wisdom in which +the angels are, thus differently in the celestial kingdom and in the +spiritual kingdom, and differently in each society. In the celestial +kingdom the light appears flaming because the angels there receive +light from the Lord as a sun; but in the spiritual kingdom the light +is shining white, because the angels there receive light from the +Lord as a moon (see above, n. 118). So, too, the light differs in +different societies, and again in each society, those that are at the +center being in greater light and those in the circumference in less +light (see n. 43). In a word, the angels have light in the same +degree in which they are recipients of Divine truth, that is, are in +intelligence and wisdom from the Lord;{2} and this is why the angels +of heaven are called angels of light. + + {Footnote 1} The light of heaven illumines both the sight and + the understanding of angels and spirits (n. 2776, 3138). + + {Footnote 2} The light in heaven is in harmony with the + intelligence and wisdom of the angels (n. 1524, 1529, 1530, + 3339). Differences of light in the heavens are as many as there + are angelic societies; and as there are in the heavens endless + varieties of good and truth, so are there of wisdom and + intelligence (n. 684, 690, 3241, 3744, 3745, 4414, 5598, 7236, + 7833, 7836). + + +129. As the Lord in the heavens is Divine truth, and the Divine truth +there is light, so in the Word He is called Light, likewise all truth +is from Him, as in the following passages: + + Jesus said, I am the light of the world; he that followeth + Me shall not walk in darkness, but shall have the light of + life (John 8:12). + + As long as I am in the world I am the light of the world + (John 9:5). + + Jesus said, Yet a little while is the light with you. Walk + while ye have the light, lest darkness overtake you. While + ye have the light believe in the light, that ye may be + sons of light. I have come a light into the world, that + whosoever believeth in Me may not abide in darkness (John + 12:35, 36, 46). + + Light has come into the world, but men have loved the + darkness rather than the light (John 3:19). + +John says of the Lord: + + This is the true light which lighteneth every man (John + 1:9). + + The people that sit in darkness have seen a great light, + and to them that were sitting in the shadow of death light + is sprung up (Matt. 4:16). + + I will give thee for a covenant of the people, for a light + of the Gentiles (Isa. 13:6). + + I have established Thee for a light of the Gentiles that + Thou mayest be My salvation unto the end of the earth + (Isa. 19:6). + + The nations of them that are saved shall walk in His light + (Apoc. 21:24). + + Send out Thy light and Thy truth; let them lead me (Psalm + 43:3). + +In these and other passages the Lord is called light from Divine +truth, which is from Him; and the truth itself is likewise called +light. As light in the heavens is from the Lord as a sun, so when He +was transfigured before Peter, James, and John: + + His face did shine as the sun, and His raiment was white + as the light (Matt. 17:2). + + And His garments became shining, exceeding white as snow, + so as no fuller on earth can whiten them (Mark 9:3; Matt. + 17:2). + +The Lord's garments had this appearance because they represented +Divine truth which is from Him in the heavens, "garments" also in the +Word signifying truths,{1} consequently it is said in David: + + O Jehovah, Thou coverest Thyself with light as with a + garment (Psalm 104:2). + + {Footnote 1} In the Word "garments" signify truths, because + truths clothe good (n. 1073, 2576, 5248, 5319, 5954, 9216, + 9952, 10536). The Lord's garments when He was transfigured + signified Divine truth going forth from His Divine love (n. + 9212, 9216). + + +130. That light in the heavens is spiritual and that this light is +Divine truth may be inferred also from the fact that men as well as +angels have spiritual light, and have enlightenment from that light +so far as they are in intelligence and wisdom from Divine truth. +Man's spiritual light is the light of his understanding, and the +objects of that light are truths, which he arranges analytically into +groups, forms into reason, and from them draws conclusions in +series.{1} The natural man does not know that the light from which +the understanding sees such things is a real light, for he neither +sees it with his eyes nor perceives it by thought. And yet there are +many who recognize this light, and distinguish it from the natural +light in which those are who think naturally and not spiritually. +Those think naturally who take account of the world only, and +attribute all things to nature; while those think spiritually who +take account of heaven and attribute all things to the Divine. It has +often been granted me to perceive and also to see that there is a +true light that enlightens the mind, wholly distinct from the light +that is called natural light [lumen]. I have been raised up +interiorly into that light by degrees; and as I was raised up my +understanding became so enlightened as to enable me to perceive what +I did not perceive before, and finally such things as I could not +even comprehend by thought from natural light. Sometimes I felt +indignant that I could not comprehend these things when they were so +clearly and plainly perceived in the light of heaven.{2} Because +there is a light that belongs to the understanding, the same things +are said of it as of the eye, as that it sees and is in light when it +perceives, and is in obscurity and shade when it does not perceive, +and so on. + + {Footnote 1} Man is rational because his understanding is + illumined by the light of heaven (n. 1524, 3138, 3167, 4408, + 6608, 8707, 9128, 9399, 10569). The understanding is + enlightened because it is a recipient of truth (n. 6222, 6608, + 10659). The understanding is enlightened to the extent that man + receives truth in good from the lord (n. 3619). The + understanding is such as are the truths from good by which it + is formed (n. 10064). The understanding has light from heaven, + as the sight has light from the world (n. 1524, 5114, 6608, + 9128). The light of heaven from the Lord is always present with + man, but it flows in only in the degree that man is in truth + from good (n. 4060, 4214). + + {Footnote 2} When man is raised up from the sensual he comes + into a milder light, and at length into heavenly light (n. + 6313, 6315, 9407). When man is raised up into intelligence + there is an actual elevation into the light of heaven (n. + 3190). How great a light was perceived when I was withdrawn + from worldly ideas (n. 1526, 6608). + + +131. As the light of heaven is Divine truth, that light is also +Divine wisdom and intelligence; therefore to be raised up into the +light of heaven means the same as to be raised up into intelligence +and wisdom and enlightened. For this reason the angels have light in +just the same degree as they have intelligence and wisdom. Because +the light of heaven is Divine wisdom, in that light the character of +everyone is recognized. The interiors of everyone lie open to view in +his face just as they are, with not the least thing hidden. And +interior angels love to have all things that pertain to them lying +open, since they will nothing but good. It is otherwise with those +beneath heaven, who do not will what is good, and for that reason +fear greatly to be seen in the light of heaven. And wonderful to +tell, while those in hell appear to one another as men, in the light +of heaven they appear as monsters, with a horrid face and body, the +exact form of their own evil.{1} In respect to his spirit man +appears, when seen by angels, in a like way; if good as a man, +beautiful in accord with his good; if evil as a monster, ugly in +accord with his evil. From this it is clear that in the light of +heaven all things are made manifest, and for the reason that the +light of heaven is Divine truth. + + {Footnote 1} Those in the hells, in their own light, which is + like the light from burning coals, appear to themselves as men + but in the light of heaven they appear as monsters (n. 4531, + 4533, 4674, 5057, 5058, 6605, 6626). + + +132. As Divine truth is light in the heavens, so all truths wherever +they are, whether within an angel or outside of him, or whether +within the heavens or outside of them, emit light. Nevertheless, +truths outside of the heavens do not shine as truths within the +heavens do. Truths outside of the heavens shine coldly, like +something snowy, without heat, because they do not draw their essence +from good, as truths within the heavens do; therefore that cold light +vanishes as soon as the light of heaven falls on it, and if there is +evil underneath it it is turned into darkness. This I have +occasionally seen, with many other noteworthy things about the +shining of truth, which must be omitted here. + + +133. Something shall now be said about the heat of heaven. That heat +in its essence is love. It goes forth from the Lord as a sun, which +is Divine love in the Lord and from the Lord, as has been shown in +the preceding chapter. It is evident, therefore, that the heat of +heaven, like the light of heaven, is spiritual, because from the same +source.{1} There are two things that go forth from the Lord as a sun, +Divine truth and Divine good; Divine truth is manifested in the +heavens as light, and Divine good as heat; and yet Divine truth and +Divine good are so united that they are not two, but one. +Nevertheless, with angels they are separate, for there are angels +that receive more of Divine good than of Divine truth, and there are +those that receive more of Divine truth than of Divine good. Those +who receive more of Divine good are in the Lord's celestial kingdom, +and those who receive more of Divine truth are in His spiritual +kingdom. Those that receive both in a like degree are the most +perfect angels. + + {Footnote 1} There are two sources of heat and also two sources + of light, the sun of the world and the sun of heaven (n. 3338, + 5215, 7324). Heat from the Lord as a sun is affection of love + (n. 3636, 3643). Therefore spiritual heat in its essence is + love (n. 2146, 3338, 3339, 6314). + + +134. The heat of heaven, like the light of heaven, is everywhere +different. It is different in the celestial kingdom from what it is +in the spiritual kingdom, and it is different in each society +therein. It differs both in degree and in quality. It is more intense +and more pure in the Lord's celestial kingdom, because the angels +there receive more of Divine good; and it is less intense and pure in +His spiritual kingdom, because the angels there receive more of +Divine truth. Also in each society the heat differs in accordance +with reception. There is heat in the hells, but it is unclean +heat.{1} The heat in heaven is what is meant by holy and heavenly +fire, and the heat of hell by profane and infernal fire. Both mean +love--heavenly fire meaning love to the Lord and love to the +neighbor and every affection of those loves, and infernal fire +meaning love of self and love of the world and every lust of those +loves. That love is heat from a spiritual source is shown from one's +growing warm with love; for in accordance with the strength and +nature of his love a man is inflamed and grows warm; and the heat of +his love is made manifest when it is opposed. From this also it is +customary to speak of being inflamed, growing hot, burning, boiling, +being on fire, both in regard to the affections of the love of good +and the lusts of the love of evil. + + {Footnote 1} There is heat in the hells, but it is unclean (n. + 1773, 2757, 3340). The odor from it is like the odor from dung + and excrement in the world and in the worst hells like the odor + of dead bodies (n. 814, 815, 817, 819, 820, 943, 944, 5394). + + +135. Love going forth from the Lord as a sun is felt in heaven as +heat, because the interiors of the angels are in a state of love from +the Divine good that is from the Lord; and in consequence their +exteriors which grow warm therefrom are in a state of heat. For this +reason heat and love so correspond to each other in heaven that +everyone there is in heat such as his love is, according to what has +been said just above. This world's heat does not enter heaven at all, +because it is too gross, and is natural, and not spiritual; but with +men it is otherwise, because they are in both the spiritual world and +the natural world. As to their spirits they grow warm in exact +accordance with their loves; but as to the body they grow warm both +from the heat of their spirit and from the heat of the world. The +former flows into the latter, because they correspond. The nature of +the correspondence of the two kinds of heat can be seen from animal +life, in that the love of animals-the chief of which is the love of +propagating offspring of their kind-bursts forth and becomes active +in accordance with the presence and influence of heat from the sun of +the world, which is the heat of the spring and the summer seasons. +Those who believe that the world's heat flows in and excites these +loves are greatly mistaken, for there can be no influx from the +natural into the spiritual, but only from the spiritual into the +natural. This influx is of Divine order, but the other would be +contrary to Divine order.{1} + + {Footnote 1} There is spiritual influx, but not physical, that + is, there is influx from the spiritual world into the natural, + but not from the natural world into the spiritual (n. 3219, + 5119, 5259, 5427, 5428, 5477, 6322, 9109, 9110, 9111). + + +136. Angels, like men, have understanding and will. The light of +heaven constitutes the life of their understanding, because that +light is Divine truth and Divine wisdom therefrom; and the heat of +heaven constitutes the life of their will, because that heat is +Divine good and Divine love therefrom. The veriest life of the angels +is from heat, and from light only so far as heat is in it. That life +is from heat is shown by the fact that when heat is taken away life +perishes. The same is true of faith without love or of truth without +good; since the truth that is called truth of faith is light, and the +good that is called good of love is heat. {1} This is more clearly +shown by the heat and light of the world, to which the heat and light +of heaven correspond. By the world's heat when conjoined with light, +as in spring and summer, all things on the earth are quickened and +grow, but by light separate from heat nothing is quickened or grows, +but everything lies torpid and dies. They are not conjoined in +winter, when heat is absent though light remains. From this +correspondence heaven is called paradise, since truth is there joined +with good, or faith with love, as light is with heat in springtime on +the earth. All this makes more clear the truth set forth in its own +chapter (n. 13-19), that the Divine of the Lord in Heaven is love to +Him and charity towards the neighbor. + + {Footnote 1} Truths apart from good are not in themselves + truths because they have no life; for truths have all their + life from good (n. 9603). Thus truths apart from good are like + a body without a soul (n. 3180, 9154). Truths apart from good + are not accepted by the Lord (n. 4368). What truth apart from + good, that is, what faith apart from love is, and what truth + from good or faith from love is (n. 1949-1951, 1964, 5830, + 5951). It amounts to the same thing whether you say truth or + faith, or whether you say good or love, since truth is of faith + and good is of love (n. 2839, 4352, 4353, 4997, 7178, 7623, + 7624, 10367). + + +137. It is said in John: + + In the beginning was the Word, and the Word was with God, + and God was the Word. All things were made through Him, + and without Him was not any thing made that hath been + made. In Him was life, and the life was the light of men. + He was in the world, and the world was made through Him. + And the Word became flesh and dwelt among us, and we + beheld His glory (1:1-14). + +Evidently the Lord is here meant by "the Word," for it is said that +"the Word became flesh." But what is specifically meant by "the Word" +is not known and shall therefore be explained. Here "the Word" means +the Divine truth which is in the Lord and from the Lord;{1} and this +is why it is also called "the Light," which is the Divine truth, as +has been already shown in this chapter. That it was by means of +Divine truth that all things were created and made shall now be +explained. [2] In heaven Divine truth has all power, and apart from +it there is no power whatever.{2} From the Divine truth angels are +called powers, and are powers to the extent that they are recipients +or receptacles of it. By means of it they prevail over the hells and +over all that oppose them. A thousand enemies there cannot stand +against a single ray of the light of heaven, which is Divine truth. +As angels are angels by their reception of Divine truth it follows +that the entire heaven is from no other source, since heaven consists +of angels. [3] That there is such power in Divine truth those cannot +believe that have no other idea of truth than that it is thought or +speech, which has in it no power except as others do it from +obedience. But Divine truth has power in itself, and such power that +by means of it heaven was created and the world with all things +therein. That there is such power in Divine truth may be shown by two +comparisons-by the power of truth and good in man, and by the power +of light and heat from the sun in the world. By the power of good and +truth in man, in that everything that a man does he does from his +understanding and will-from his will by means of good and from his +understanding by means of truth; for all things in the will have +relation to good and all things in the understanding have relation to +truth.{3} Therefore it is from good and truth that man moves his +whole body, and a thousand things therein rush with one accord to do +their will and pleasure. This makes clear that the whole body is +formed for subservience to good and truth, consequently is formed by +good and truth. [4] By the power of heat and light from the sun in +the world, in that all things that grow in the world, as trees, +cereals, flowers, grasses, fruits, and seeds, come into existence +wholly by means of the heat and light of the sun; which shows what +power of producing there is in them. What, then, must be the power in +Divine light, which is Divine truth, and in Divine heat, which is +Divine good? Because heaven has its existence from these, so does the +world have its existence therefrom, since the world has its existence +by means of heaven, as has been already shown. From all this the +meaning of these words can be seen that "all things were made through +the Word, and without the Word was not anything made that has been +made;" also that "the world was made through Him," that is, through +Divine truth from the Lord.{4} For the same reason, in the Book of +Creation, light is first spoken of, and then the things that are from +light (Gen. 1:3, 4). For this reason also 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 be anything. + + {Footnote 1} In the Sacred Scripture word signifies various + things, namely, speech, thought of the mind, any thing that + really exists, also something, and in the highest sense Divine + truth, and the Lord (n. 9987). "Word" signifies Divine truth + (n. 2803, 2894, 4692, 5075, 5272, 9383, 9987). "Word" signifies + the Lord (n. 2533, 2859). + + {Footnote 2} Divine truth going forth from the Lord has all + power (n. 6948, 8200). Truth from good has all power in heaven + (n. 3091, 3563, 6344, 6423, 8304, 9643, 10019, 10182). Angels + are called powers, and are powers by the reception of Divine + truth from the Lord (n. 9639). Angels are recipients of Divine + truth from the Lord and therefore in the Word are sometimes + called gods (n. 4295, 4402, 7873, 8192, 8301). + + {Footnote 3} The understanding is a recipient of truth, and the + will a recipient of good (n. 3623, 6125, 7503, 9300, 9930). + Therefore all things in the understanding have relation to + truths, whether they are really truths or are believed by man + to be truths, and all things in the will in like manner have + relation to goods (n. 803, 10122). + + {Footnote 4} Divine truth going forth from the Lord is the only + real thing (n. 6880, 7004, 8200). By means of Divine truth all + things were created and made (n. 2803, 2884, 5272, 7678). + + +139.{1} It must be understood that the Divine good and the Divine +truth that are from the Lord as a sun in the heavens are not in the +Lord, but are from the Lord. In the Lord there is only Divine love, +which is the Being [Esse] from which the Divine good and the Divine +truth spring. Outgo [existere] from being [esse] is meant by going +forth [procedere]. This, too, can be made clear by comparison with +the world's sun. The heat and light that are in the world are not in +the sun, but are from the sun. In the sun there is fire only, and it +is from this that heat and light spring and go forth. + + {Footnote 1} [There is no n. 138 in the original. -- Editor.] + + +140. Since the Lord as a sun is Divine love, and Divine love is +Divine good itself, the Divine that goes forth from the Lord, which +is His Divine in heaven, is called, for the sake of distinction, +Divine truth, although it is in fact Divine good united to Divine +truth. This Divine truth is what is called the Holy that goes forth +from Him. + + + +141. XVI. THE FOUR QUARTERS IN HEAVEN. + +Both in heaven and in the world there are four quarters, east, south, +west, and north, determined in each world by its own sun; in heaven +by the sun of heaven, which is the Lord, in the world by the sun of +the world. And yet there are great differences between them. In the +first place, in the world that is called the south where the sun is +in its greatest altitude above the earth, north where it is in its +opposite position beneath the earth, east where it rises at an +equinox, and west where it then sets. Thus in the world it is from +the south that all the quarters are determined. But in heaven that is +called the east where the Lord is seen as a sun, opposite to this is +the west, at the right is the south in heaven, and at the left the +north; and this in whatever direction the face and the body are +turned. Thus in heaven it is from the east that all the quarters are +determined. That is called the east [oriens] where the Lord is seen +as a sun, because all origin [origo] of life is from Him as a sun; +moreover, so far as angels receive heat and light or love and +intelligence from the Lord He is said to arise [exoriri] upon them. +For the same reason the Lord is called the East [Oriens] in the +Word.{1} + + {Footnote 1} In the highest sense the Lord is the east + [oriens], because He is the sun of heaven, which is always + rising and never setting (n. 101, 5097, 9668). + + +142. Another difference is that to the angels the east is always +before the face, the west behind, the south to the right, and the +north to the left. But since this cannot be easily comprehended in +the world, for the reason that men turn the face to every quarter, it +shall be explained. The entire heaven turns itself to the Lord as to +its common center; to that center do all the angels turn themselves. +Also on the earth, as is well known, there is a directing of all +things towards a common center; but there is this difference between +this directing in the world and that in heaven, that in heaven the +front parts are turned to the common center, but in the world the +lower parts of the body. In the world this directing is called +centripetal force, also gravitation. The interiors of angels are +actually turned forwards; and since interiors manifest themselves in +the face it is the face that determines the quarters.{1} + + {Footnote 1} In heaven all turn themselves to the Lord (n. + 9828, 10130, 10189, 10420). Nevertheless, it is not the angels + that turn themselves to the Lord, but the Lord turns the angels + to Himself (n. 10189). It is not that the angels are present + with the Lord, but the Lord is present with the angels (n. + 9415). + + +143. It is still more difficult to comprehend in the world that in +every turning of their face and body the angels have the east before +the face, since man according as he turns, has every quarter before +his face. This shall also be explained. Although angels, like men, +turn and direct their faces and bodies in every direction, they +nevertheless have the east always before their eyes. But the turnings +of angels are unlike the turnings of men, because they are from a +different origin. They appear alike, but they are not. The origin of +these turnings is their ruling love, and from this all directions +with angels and spirits are determined, for, as just said, their +interiors are actually turned towards their common center, which in +heaven is the Lord as a sun; consequently their ruling love is always +before their face, because their love is always before their +interiors, and the face has existence from the interiors, for it is +their outward form; and in the heavens this love is the Lord as a sun +because it is from Him that they have their love.{1} And as the Lord +Himself is in angels in His love, it is the Lord who causes them to +look to Him whithersoever they turn. This cannot be explained any +farther now; but it will be made clearer to the understanding in +subsequent chapters, especially where representations and +appearances, and time and space in heaven, are treated of. That the +angels have the Lord constantly before their faces it has been +granted me to know and also to perceive from much experience; for +whenever I have been in company with angels I have noticed the Lord's +presence before my face, not actually seen, and yet perceptible in a +light; and angels have often testified that this is so. As the Lord +is constantly before the faces of the angels, so it is said in the +world of those who believe in the Lord and love Him that they have +God before their eyes and their face, and that they look to God, and +see God. These expressions have their origin in the spiritual world, +from which are many things in human speech, although their source is +unknown to men. + + {Footnote 1} In the spiritual world all constantly turn + themselves to their loves; and the quarters there have their + beginning in the face and are determined by it (n. 10130, + 10189, 10420, 10702). The face is formed to a correspondence + with the interiors (n. 4791-4805, 5695). Therefore the + interiors shine forth from the face (n. 3527, 4066, 4796). With + angels the face makes one with the interiors (n. 4796, 4797, + 4799, 5695, 8250). The influx of the interiors into the face + and its muscles (n. 3631, 4800). + + +144. This turning to the Lord is among the wonderful things in +heaven. There may be many together in one place, some turning the +face and body one way and some another, and yet all see the Lord +before them, and have everyone has the south at his right, the north +at his left, and the west behind him. Another wonderful thing is +that, although the angels look only to the east they have also a look +towards the other three quarters; but the look to these is from their +interior sight, which pertains to their thought. And it is yet +another wonderful thing that in heaven no one is ever permitted to +stand behind another and look at the back of his head, for this would +disturb the influx of good and truth from the Lord. + + +145. The Lord is seen by the angels, and the angels are seen by the +Lord in another way. Angels see the Lord through their eyes; but the +Lord sees the angels in the forehead, and this for the reason that +the forehead corresponds to love, and it is through love that the +Lord flows into their will, while it is through the understanding, to +which the eyes correspond, that He causes Himself to be seen.{1} + + {Footnote 1} The forehead corresponds to heavenly love; + therefore in the Word the "forehead" signifies that love (n. + 9936). The eye corresponds to the understanding, because the + understanding is internal sight (n. 2701, 4410, 4526, 9051, + 10569). For this reason "to lift up the eyes" and "to see" + signifies to understand, perceive, and observe (n. 2789, 2829, + 3198, 3202, 4083, 4086, 4339, 5684). + + +146. The quarters in the heavens that give form to the Lord's +celestial kingdom differ from the quarters in the heavens that give +form to His spiritual kingdom, for the reason that He is seen by the +angels in His celestial kingdom as a sun, but by the angels in His +spiritual kingdom as a moon; and where the Lord is seen is the east. +The distance there between the position of the sun and that of the +moon is thirty degrees, and there is a like difference in the +position of the quarters. That heaven is divided into two kingdoms, +called the celestial kingdom and the spiritual kingdom, may be seen +in its own chapter (n. 20-28); and that the Lord is seen in the +celestial kingdom as a sun, and in the spiritual kingdom as a moon +(n. 118). But it does not follow that the quarters of heaven become +confused on this account, for neither can the spiritual angels ascend +among the celestial angels, nor the celestial descend among the +spiritual, as may be seen above (n. 35). + + +147. This makes clear the nature of the Lord's presence in the +heavens, that He is every where and with everyone in the good and +truth that go forth from Him; consequently He is with angels in what +is His own, as has been said above (n. 12). The perception of the +Lord's presence is in their interiors; and it is from these that +their eyes see, and it is by this continuity that they see the Lord +outside of themselves. This shows what is meant by the Lord's being +in them and they in Him, according to His own words: + + Abide in Me and I in you (John 15:4). + + He that eateth My flesh and drinketh My blood abideth in + Me and I in him (John 6:56). + +"The Lord's flesh" signifies Divine good and "His blood" Divine +truth.{1} + + {Footnote 1} In the Word "the Lord's flesh" signifies His + Divine Human, and the Divine good of His love (n. 3813, 7850, + 9127, 10283). And "the Lord's blood" signifies Divine truth and + the holy of faith (n. 4735, 4978, 6978, 7317, 7326, 7846, 7850, + 7877, 9127, 9393, 10026, 10033, 10152, 10210). + + +148. All in the heavens have their own places of abode in accordance +with the quarters. Those who are in the good of love dwell towards +the east and west, those who are in clear perception of it towards +the east, and those who are in obscure perception of it towards the +west. Those who are in wisdom from the good of love dwell towards the +south and north-those who are in the clear light of wisdom towards +the south, and those who are in obscure light of it towards the +north. The angels of the Lord's spiritual kingdom and those of His +celestial kingdom dwell in a like order, but differently as their +good of love and light of truth from good differ; for in the +celestial kingdom the love is love to the Lord, and the light of +truth therefrom is wisdom; while in the spiritual kingdom there is +love towards the neighbor, which is called charity, and the light of +truth therefrom is intelligence, which is also called faith (see +above, n. 23). The quarters differ also in the two kingdoms by thirty +degrees, as has been said just above (n. 146). + + +149. In like order the angels in each society in heaven dwell in +relation to one another-towards the east there those who are in +greater degree of love and charity, towards the west those who are in +less degree; towards the south those who are in greater light of +wisdom and intelligence, and towards the north those who are in less. +This arrangement prevails because each society represents heaven, and +is a heaven in a smaller form (see above, n. 51-58). The same +arrangement prevails in their assemblies. They are brought into this +order by virtue of the form of heaven, from which everyone knows his +own place. The Lord also provides that there be in each society those +of every kind, for the reason that in form heaven is every where like +itself; and yet the arrangement of the whole heaven differs from the +arrangement of a society as what is general from its parts, since the +societies towards the east surpass those towards the west, and those +towards the south surpass those towards the north. + + +150. Because of this the quarters in the heavens signify such things +as pertain to those that dwell in them,--the east signifying love +and its good clearly perceived, the west the same obscurely +perceived, the south wisdom and intelligence in clear light, and the +north the same in obscure light. And because of this signification of +the quarters in heaven they have a like signification in the internal +or spiritual sense of the Word,{1} since the internal or spiritual +sense of the Word is in entire accord with what is in heaven. + + {Footnote 1} In the Word the "east" signifies love clearly + perceived (n. 1250, 3708); the "west" love obscurely perceived + (n. 3708, 9653); the "south" a state of light, that is, of + wisdom and intelligence (n. 1458, 3708, 5672); and the "north" + that state in obscurity (n. 3708). + + +151. The reverse is true of those in the hells. Those who are there +do not look to the Lord as a sun nor as a moon; but they look +backward away from the Lord to that dense darkness that is in the +place of the sun of the world, and to the darkness that is in the +place of the earth's moon. Those that are called genii look to that +dense darkness that is in the place of the world's sun, and those +called spirits look to the darkness that is in the place of the +earth's moon.{1} It has been shown above (n. 122) that the world's +sun and the earth's moon are not seen in the spiritual world, but in +place of that sun a dense darkness over against the sun of heaven, +and in place of that moon a darkness over against the moon of heaven. +For this reason the quarters with those in the hells are opposite to +the quarters of heaven. The east to them is where that dense darkness +and darkness are, the west is where the sun of heaven is, the south +is to their right, and the north to their left, and this also in +every turning of their bodies. Nor can they face otherwise, because +the whole bent and consequent determination of their interiors tends +and strives that way. It has been shown above (n. 143) that the bent +and consequent actual determination of the interiors of all in the +other life are in harmony with their love. The love of those in the +hells is the love of self and the world, and these loves are what are +signified by the world's sun and the earth's moon (see n. 122); and +these loves are opposite to love to the Lord and love towards the +neighbor;{2} and this is the cause of their turning themselves +backwards away from the Lord to this dense darkness. Moreover, those +in the hells dwell likewise in accordance with their quarters, those +who are in evil from love of self dwelling from their east to their +west, and those who are in the falsities of evil from their south to +their north. But more will be said about this below, where the hells +are treated of. + + {Footnote 1} Who and what those are who are called genii, and + who and what those are who are called spirits (n. 947, 5035, + 5977, 8593, 8622, 8625). + + {Footnote 2} Those that are in the loves of self and of the + world turn themselves backwards from the Lord (n. 10130, 10189, + 10420, 10702). Love to the Lord and charity towards the + neighbor make heaven, while love of self and love of the world + make hell, because the two are opposite (n. 2041, 3610, 4225, + 4776 6210, 7366, 7369, 7490, 8232, 8678, 10455, 10741-10745). + + +152. When an evil spirit comes among good spirits the quarters are +usually so confused that the good scarcely know where their east is. +This I have sometimes seen take place, and have also heard about it +from spirits who complained of it. + + +153. Evil spirits are sometimes seen turned towards the quarters of +heaven; and they then have intelligence and perception of truth, but +no affection for good; but as soon as they turn back to their own +quarters they have no intelligence or perception of truth; and then +they declare that the truths they heard and perceived are falsities +and not truths, and they wish falsities to be truths. In respect to +this turning I have been told that with the evil the intellectual +part of the mind can be so turned, but not the voluntary part; and +that this is provided by the Lord to the end that everyone may have +the ability to see and acknowledge truths, but that no one can +receive truths unless he is in good, since it is good, and never +evil, that receives them; also that man has a like ability to the end +that he may be made better by means of truths. Nevertheless, he is +made better only so far as he is in good; consequently a man can in +like manner be turned to the Lord; but if his life is evil he +immediately turns himself back and confirms in himself the falsities +of his evil, which are contrary to the truths he had understood and +seen; and this takes place when he thinks in himself from his +interior states. + + + +154. XVII. CHANGES OF STATE OF THE ANGELS IN HEAVEN. + +By changes of state of angels their changes in respect to love and +faith, and wisdom and intelligence therefrom, are meant, thus their +changes in respect to states of life. States are predicated of life +and of what belongs to life; and as angelic life is a life of love +and faith, and of wisdom and intelligence therefrom, states are +predicated of these and are called states of love and faith, and +states of wisdom and intelligence. How with angels these states are +changed shall now be told. + + +155. Angels are not constantly in the same state in respect to love, +and in consequence in the same state in respect to wisdom; for all +their wisdom is from their love and in accordance with their love. +Sometimes they are in a state of intense love, sometimes in a state +of love not so intense. The state decreases by degrees from its +greatest degree to its least. When in their greatest degree of love +they are in the light and warmth of their life, or in a clear and +delightful state; but in their least degree they are in shade and +cold, or in an obscure and undelightful state. From this last state +they return again to the first, and so on, these alternations +following one after another with variety. There is a sequence of +these states like the varied states of light and shade, or of heat +and cold, or like morning, noon, evening, and night, day after day in +the world, with unceasing variety throughout the year. There is also +a correspondence, morning corresponding to the state of their love in +its clearness, noon to the state of their wisdom in its clearness, +evening to the state of their wisdom in its obscurity, and night to a +state of no love or wisdom. But it must be understood that there is +no correspondence of night with the states of life of those in +heaven, although there is what corresponds to the dawn that precedes +morning; what corresponds to night is with those in hell.{1} From +this correspondence "day" and "year" signify in the Word states of +life in general; "heat" and "light" signify love and wisdom; +"morning" the first and highest degree of love "noon" wisdom in its +light; "evening" wisdom in its shade; "dawn" the obscurity that +precedes the morning; and "night" the absence of love and wisdom.{2} + + {Footnote 1} In heaven there is a state corresponding to the + dawn that precedes morning, but no state corresponding to night + (n. 6110). The "dawn" signifies a middle state between the last + and the first (n. 10134). + + {Footnote 2} Alternations of state in respect to enlightenment + and perception occur in heaven, like the times of day in the + world (n. 5672, 5962, 6110, 8426, 9213, 10605). In the Word + "day" and "year" signify all states in general (n. 23, 487, + 488, 493, 893, 2788, 3462, 4850, 10656). "Morning" signifies + the beginning of a new state, and a state of love (n. 7218, + 8426, 8427, 10114, 10134). "Evening" signifies a state of + declining light and love (n. 10134, 10135). "Night" signifies a + state of no love or faith (n. 221, 709, 2353, 6000, 6110, 7870, + 7947). + + +156. Together with the state of the angels' interiors which pertain +to their love and wisdom, the states of various things that are +outside of them and that they see with their eyes are changed; for +the things outside of them take on an appearance that is in accord +with the things within them. But what things these are, and what kind +of things they are, shall be told presently in the chapter on +Representatives and Appearances in Heaven. + + +157. Every angel undergoes and passes through such changes of state, +and also every society in general, and yet each one differently, for +the reason that they differ in love and wisdom, those in the middle +being in a more perfect state than those round about even to the +circumference (see above, n. 43, 128). But it would be tedious to +specify the differences, since the changes each one undergoes are in +accord with the quality of his love and faith. From this it happens +that while one may be in clearness and delight another may be in +obscurity and lack of delight, and this at the same time within the +same society. So, too, the state differs in different societies; it +is different in the societies of the celestial kingdom from what it +is in those of the spiritual kingdom. These differences in the +changes of state are in general like the variations of the states of +days in different climates on the earth, for with some it is morning +when with others it is evening, and with some it is hot when with +others it is cold. + + +158. I have been taught from heaven why there are such changes of +state there. The angels said that there are many reasons-first, the +delight of life and of heaven, which they have from love and wisdom +from the Lord, would gradually lose its value if they were in it +continually, as happens with those that are in allurements and +pleasures without variety. A second reason is that angels, as well as +men, have what is their own [proprium], which is loving self; and all +that are in heaven are withheld from what is their own, and so far as +they are withheld from it by the Lord are in love and wisdom; but so +far as they are not withheld they are in the love of self; and +because everyone loves what is his own and is drawn by it{1} they +have changes of state or successive alternations. A third reason is +that they are in this way perfected, for they thus become accustomed +to being held in love to the Lord and withheld from love of self; +also that by alternations between delight and lack of delight the +perception and sense of good becomes more exquisite.{2} The angels +added that their changes of state are not caused by the Lord, since +the Lord as a sun is unceasingly flowing in with heat and light, that +is, with love and wisdom; but the cause is in themselves, in that +they love what is their own, and this continually leads them away. +This was illustrated by comparison with the sun of the world, that +the cause of the changes of state of heat and cold and of light and +shade, year by year and day by day, is not in that sun, since it +stands unchanged, but the cause is in the earth. + + {Footnote 1} Man's own [proprium] is loving self (n. 694, 731, + 4317, 5660). The Lord cannot be present unless what is man's + own is set aside (n. 1023, 1044). It is actually set aside when + one is held in good by the Lord (n. 9334-9336, 9447, 9452-9454, + 9938). + + {Footnote 2} The angels are being perfected to eternity (n. + 4803, 6648). In the heavens one state is never just like + another, and from this there is an unceasing process of + perfection (n. 10200). + + +159. I have been shown how the Lord as a sun appears to the angels of +the celestial kingdom in their first state, in their second state, +and in their third state. I saw the Lord as a sun, at first glowing +and brilliant with a splendor that cannot be described; and I was +told that such is the appearance of the Lord as a sun to the angels +in their first state. Afterwards there appeared a great obscure belt +about the sun, and by this its first glow and brilliancy, which gave +it such splendor, began to be dulled, and I was told that such is the +appearance of the sun to them in their second state. Then the belt +seemed by degrees to grow darker, and the sun to appear less glowing, +and this by degrees until at length it took on a shining whiteness; +and I was told that such is the appearance of the sun to them in +their third state. After this, that shining whiteness was seen to +move to the left towards the moon of heaven, and to add itself to her +light; and in consequence the moon shone forth with unwonted +splendor; and I was told that such is the fourth state of those in +the celestial kingdom and the first state of those in the spiritual +kingdom, and that in both kingdoms changes of state have such +alternations; yet not in the whole kingdom at once, but in one +society after another. Furthermore, I was told that these +alternations are not fixed, but come upon them sooner or later +without their knowledge. And it was added that the sun in itself is +not thus changed or moved; but it takes on this appearance in accord +with their successive progressions of state, since the Lord appears +to everyone in accord with what his state is, thus glowing when one +is in intense love and less glowing and finally shining white as his +love subsides; and the quality of each one's state was represented by +the obscure belt that induced upon the sun these apparent variations +in its glow and light. + + +160. When angels are in the last of these states, which is when they +are in what is their own, they begin to be sad. I have talked with +them when they were in that state and have seen their sadness; but +they said that they hoped to return soon to their former state, and +thus into heaven again, as it were; for to them it is heaven to be +withheld from what is their own. + + +161. There are also changes of state in the hells, but these will be +described later when hell is treated of. + + + +162. XVIII. TIME IN HEAVEN. + +Although there is a succession and a progression of all things in +heaven, as in the world, yet angels have no notion or idea of time +and space; and this so completely that they do not even know at all +what time and space are. Time in heaven will here be considered, and +space in its own chapter. + + +163. Angels do not know what time is, although with them there is a +successive progression of all things, as there is in the world, and +this so completely that there is no difference whatever; and the +reason is that in heaven instead of years and days there are changes +of state; and where there are years and days there are times, but +where there are changes of state there are states. + + +164. In the world there are times because the sun of the world +seemingly advances in succession from one degree to another, +producing times that are called seasons of the year; and besides, it +revolves about the earth, producing times that are called times of +day; both of these by fixed alternations. With the sun of heaven it +is different. This does not mark years and days by successive +progressions and revolutions, but in its appearance it marks changes +of state; and this, as has been shown in the preceding chapter, is +not done by fixed alternations. Consequently no idea of time is +possible to angels; but in its place they have an idea of state (see +above n. 154). + + +165. As angels have no idea derived from time, such as men in the +world have, so neither do they have any idea about time and what +pertains to it. They do not even know what is meant by the terms of +time, such as year, month, week, day, hour, to-day, to-morrow, +yesterday. When angels hear these terms used by man (for angels are +always associated with man by the Lord) in place of them they +perceive state and what pertains to states. Thus the natural thought +of man is turned into spiritual thought with angels. This is why +times in the Word signify states, and the terms of time, as +enumerated above, signify corresponding spiritual things.{1} + + {Footnote 1} Times in the Word signify states (n. 2788, 2837, + 3254, 3356, 4814, 4901, 4916, 7218, 8070, 10133, 10605). Angels + think apart from the idea of time and space (n. 3404); the + reasons why (n. 1274, 1382, 3356, 4882, 4901, 6110, 7218, + 7381). What a "year" signifies in the Word (n. 487, 488, 493, + 893, 2906, 7828, 10209). What a "month" (n. 3814). What a + "week" (n. 2044, 3845). What a "day" (n. 23, 487, 488, 6110, + 7680, 8426, 9213, 10132, 10605). What "today" (n. 2838, 3998, + 4304, 6165, 6984, 9939). What "to-morrow" (n. 3998, 10497). + What "yesterday" (n. 6983, 7114, 7140). + + +166. The like is true of all things that exist from time, as the four +seasons of the year, called spring, summer, autumn, and winter; the +four periods of the day, morning, noon, evening, and night; and the +four ages of man, infancy, youth, manhood, and old age; and all other +things that either exist from time or have a succession in accordance +with time. In thinking of these a man thinks from time, but an angel +from state; and in consequence what there is in them from time with +man is with the angels turned into an idea of state. Spring and +morning are turned into an idea of the state of love and wisdom such +as they are in angels in their first state; summer and noon are +turned into an idea of love and wisdom such as they are in the second +state; autumn and evening such as they are in the third state; night +and winter into an idea of such a state as exists in hell. This is +why these periods have a like significance in the Word (see above, +n. 155). This makes clear how natural things in the thought of man +become spiritual with the angels who are with man. + + +167. As angels have no notion of time so they have an idea of +eternity different from that which men on the earth have. Eternity +means to the angels infinite state, not infinite time.{1} I was once +thinking about eternity, and was able, with the idea of time, to +perceive what to eternity means, namely, without end, but not what +from eternity means, thus not what God did from eternity before +creation. When anxiety on this account arose in my mind I was raised +up into the sphere of heaven, and thus into the perception that +angels have in respect to eternity; and it was then made clear to me +that eternity must be thought of, not from time but from state; and +then the meaning of from eternity can be seen. This then happened to +me. + + {Footnote 1} Men have an idea of eternity associated with time, + but angels apart from time (n. 1382, 3404, 8325). + + +168. When angels speak with men they never express themselves in +natural ideas proper to man, all of which are from time, space, +matter, and things analogous thereto, but in spiritual ideas, all of +which are from states and their various changes within the angels and +outside of them. Nevertheless, when these angelic ideas, which are +spiritual, flow into men, they are turned in a moment and of +themselves into natural ideas proper to man, that correspond +perfectly to the spiritual ideas. Neither angels nor men know that +this takes place; but such is all influx of heaven into man. Certain +angels were permitted to enter more nearly into my thoughts, even +into the natural thoughts in which there were many things from time +and space; but as they then understood nothing they suddenly +withdrew; and after they had withdrawn I heard them talking, and +saying that they had been in darkness. [2] It has been granted me to +know by experience how ignorant the angels are about time. There was +a certain one from heaven who was able to enter into natural ideas, +such as man has; and after he had done this I talked with him as man +with man. At first he did not know what it was that I called time, +and I was therefore obliged to tell him all about it, how the sun +appears to be carried about our earth, and to produce years and days, +and how years are thereby divided into four seasons, and also into +months and weeks, and days into twenty-four hours; and how these +times recur by fixed alternations, and how this is the source of +times. On hearing this he was surprised, saying that he knew nothing +about such things, but only what states are. [3] In speaking with him +I added that it is known in the world, for men speak as if they knew +that there is no time in heaven, saying of those who die that they +"leave the things of time," and that they "pass out of time," meaning +by this out of the world. I said also that some know that times in +their origin are states, for they know that times are in exact accord +with the states of their affections, short to those who are in +pleasant and joyous states, long to those who are in unpleasant and +sorrowful states, and various in a state of hope and expectation; and +this therefore leads learned men to inquire what time and space are, +and some know that time belongs to the natural man. + + +169. The natural man might think that he would be deprived of all +thought if the ideas of time, space, and material things were taken +away; for upon these all the thought of man rests.{1} But let him +know that so far as thoughts partake of time, space, and matter they +are limited and confined, but are unlimited and extended so far as +they do not partake of these, since the mind is in that measure +raised above bodily and worldly things. This is the source of wisdom +to the angels; and such wisdom as is called incomprehensible, because +it does not fall into ideas that are wholly made up of what is +material. + + {Footnote 1} Man does not think, as angels do, apart from the + idea of time (n. 3404). + + + +170. XIX. REPRESENTATIVES AND APPEARANCES IN HEAVEN. + +The man who thinks from natural light alone is unable to comprehend +that there is any thing in heaven like what is in the world; and for +the reason that from natural light he has previously thought, and +established himself in the idea, that angels are nothing but minds, +and that minds are like ethereal breaths, having no senses like those +of men, thus no eyes, and if no eyes no objects of sight; and yet the +angels have every sense that a man has, and far more exquisite +senses; and the light by which angels see is far brighter than the +light by which man sees. That angels are men in the most complete +form, and enjoy every sense, may be seen above (n. 73-77); and that +the light in heaven is far brighter than the light in the world (n. +126-132). + + +171. The nature of the objects that are visible to angels in heaven +cannot be described in a few words. For the most part they are like +things on earth, but in form far more perfect, and in number more +abundant. That such things exist in the heavens is evident from +things seen by the prophets,--as by Ezekiel in relation to the new +temple and the new earth (as described from chaps. 40 to 48); by +Daniel (from chap. 7 to 12); by John (from the first chapter of the +Apocalypse to the last); and by others, as described both in the +historic and the prophetic part of the Word. These things were seen +by them when heaven was open to them, and heaven is said to be opened +when the interior sight, which is the sight of man's spirit, is +opened. For what is in the heavens cannot be seen by the eyes of a +man's body, but are seen by the eyes of his spirit; and when it seems +good to the Lord these are opened, and man is then withdrawn from the +natural light that he is in from the bodily senses and is raised up +into spiritual light, which he is in from his spirit. In that light +the things in heaven have been seen by me. + + +172. But although the things seen in heaven are in large part like +those on the earth, in essence they are unlike them; for the things +in heaven come forth from the sun of heaven, and those on the earth +from the sun of the world. The things that come forth from the sun of +heaven are called spiritual; those that come forth from the sun of +the world are called natural. + + +173. The things that come forth in heaven do not come forth in the +same manner as those on the earth. All things in heaven come forth +from the Lord in correspondence with the interiors of the angels. For +angels have both interiors and exteriors. All things in their +interiors have relation to love and faith, thus to the will and +understanding, since the will and understanding are their +receptacles; while their exteriors correspond to their interiors. +That exterior things correspond to interior things may be seen above +(n. 87-115). This is illustrated by what has been said above about +the heat and light of heaven, that angels have heat in accordance +with the quality of their love, and light in accordance with the +quality of their wisdom (n. 128-134). The like is true of all other +things that present themselves to the senses of angels. + + +174. When I have been permitted to be in company with angels, the +things there appeared precisely the same as those in the world; and +so plainly that I would not have known that I was not in the world +and in a king's palace. I also talked with the angels as man with +man. + + +175. As all things that correspond to interiors also represent them +they are called representatives; and as they differ in each case in +accordance with the state of the interiors they are called +appearances. Nevertheless, the things that appear before the eyes of +angels in heaven and are perceived by their senses appear to their +eyes and senses as fully living as things on earth appear to man, and +even much more clearly, distinctly and perceptibly. Appearances from +this source in heaven are called real appearances, because they have +real existence. There are appearances also that are not real, which +are things that become visible, but do not correspond to +interiors.{1} These will be treated of further on. + + {Footnote 1} All things that are visible to the angels are + representative (n. 1971, 3213-3226, 3342, 3457, 3475, 3485, + 9481, 9457, 9576, 9577). The heavens are full of + representatives (n. 1521, 1532, 1619). The representatives are + more beautiful as they are more interior in the heavens (n. + 3475). As the representatives there are from the light of + heaven they are real appearances (n. 3485). The Divine influx + is turned into representatives in the higher heavens, and + therefrom in the lower heavens also (n. 2179, 3213, 9457, 9481, + 9576, 9577). Those things are called representative that appear + before the eyes of the angels in such form as are in nature, + that is, such as are in the world (n. 9457). Internal things + are thus turned into external (n. 1632, 2987-3002). What + representatives in the heavens are; this made clear by various + examples (n. 1521, 1532, 1619-1628, 1807, 1973, 1974, 1977, + 1980, 1981, 2299, 2601, 2761, 2762, 3217, 3219, 3220, 3348, + 3350, 5198, 9090, 10276). All things seen in the heavens are in + accordance with correspondences and are called representatives + (n. 3213-3226, 3342, 3475, 3485, 9481, 9457, 9576, 9577). All + things that correspond also represent and likewise signify what + they correspond to (n. 2896, 2987, 2989-2991, 3002, 3225). + + +176. To show what the things are that appear to the angels in +accordance with correspondences, I will here mention one only for the +sake of illustration. By those who are intelligent, gardens and parks +full of trees and flowers of every kind are seen. The trees are +planted in a most beautiful order, combined to form arbors with +arched approaches and encircling walks, all more beautiful than words +can describe. There the intelligent walk, and gather flowers and +weave garlands with which they adorn little children. Moreover, there +are kinds of trees and flowers there that are never seen and cannot +exist on earth. The trees bear fruit that are in accordance with the +good of love, in which the intelligent are. These things are seen by +them because a garden or park and fruit trees and flowers correspond +to intelligence and wisdom.{1} That there are such things in heaven +is known also on the earth, but only to those who are in good, and +who have not extinguished in themselves the light of heaven by means +of natural light and its fallacies; for when such think about heaven +they think and say that there are such things there as ear hath not +heard and eye hath not seen. + + {Footnote 1} A "garden" or "park" signifies intelligence and + wisdom (n. 100, 108, 3220). What is meant by "the garden of + Eden" and "the garden of Jehovah" (n. 99, 100, 1588). How + magnificent the things seen in parks are in the other life (n. + 1122, 1622, 2296, 4528, 4529). "Trees" signify perceptions and + knowledges, from which wisdom and intelligence are derived (n. + 103, 2163, 2682, 2722, 2972, 7692). "Fruits" signify goods of + love and goods of charity (n. 3146, 7690, 9337). + + + +177. XX. THE GARMENTS WITH WHICH ANGELS APPEAR CLOTHED. + +Since angels are men, and live among themselves as men do on the +earth, they have garments and dwellings and other such things, with +the difference, however, that as they are in a more perfect state all +things with them are in greater perfection. For as angelic wisdom +surpasses human wisdom to such a degree as to be called ineffable, so +is it with all things that are perceived and seen by angels, inasmuch +as all things perceived and seen by them correspond to their wisdom +(see above, n. 173). + + +178. The garments with which angels are clothed, like all other +things with them, correspond; and because they correspond they have +real existence (see above n. 175). Their garments correspond to their +intelligence, and therefore all in the heavens appear clothed in +accordance with their intelligence; and as one is more intelligent +than another so the garments of one surpass those of another. The +most intelligent have garments that blaze as if with flame, others +have garments that glisten as if with light; the less intelligent +have garments that are glistening white or white without the +effulgence; and the still less intelligent have garments of various +colors. But the angels of the inmost heaven are not clothed. + + +179. As the garments of angels correspond to their intelligence they +correspond also to truth, since all intelligence is from Divine +truth; and therefore it is the same thing whether you say that angels +are clothed in accordance with intelligence or in accordance with +Divine truth. The garments of some blaze as if with flame, and those +of others glisten as if with light, because flame corresponds to +good, and light corresponds to truth from good.{1} Some have garments +that are glistening white and white without the effulgence, and +others garments of various colors, because with the less intelligent +the Divine good and truth are less effulgent, and are also received +in various ways,{2} glistening white and white corresponding to +truth,{3} and colors to its varieties.{4} Those in the inmost heaven +are not clothed, because they are in innocence, and innocence +corresponds to nakedness.{5} + + {Footnote 1} From correspondence "garments" in the Word signify + truths (n. 1073, 2576, 5319, 5954, 9212, 9216, 9952, 10536). + For the reason that truths clothe good (n. 5248). A "covering" + signifies something intellectual, because the intellect is the + recipient of truth (n. 6378). "Shining garments of fine linen" + signify truths from the Divine (n. 5319, 9469). "Flame" + signifies spiritual good, and the light therefrom truth from + that good (n. 3222, 6832). + + {Footnote 2} Angels and spirits appear clothed with garments in + accordance with their truths, thus in accordance with their + intelligence (n. 165, 5248, 5954, 9212, 9216, 9814, 9952, + 10536). The garments of some angels are resplendent, others are + not (n. 5248). + + {Footnote 3} In the Word "glistening white" and "white" signify + truth because they are from light in heaven (n. 3301, 3993, + 4007). + + {Footnote 4} Colors in heaven are variegations of the light + there (n. 1042, 1043, 1053, 1624, 3993, 4530, 4742, 4922). + Colors signify various things pertaining to intelligence and + wisdom (n. 4530, 4677, 4922, 9466). The precious stones in the + Urim and Thummim signified, in accordance with their colors, + all things of truth from good in the heavens (n. 9865, 9868, + 9905). So far as colors partake of red they signify good; so + far as they partake of white they signify truth (n. 9466). + + {Footnote 5} All in the inmost heavens are innocences, and in + consequence appear naked (n. 154, 165, 297, 2736, 3887, 8375, + 9960). Innocence is presented in heaven as nakedness (n. 165, + 8375, 9960). To the innocent and the chaste nakedness is no + shame, because without offence (n. 165, 213, 8375). + + +180. As in heaven the angels are clothed with garments, so when seen +in the world they have appeared clothed with garments, as those seen +by the prophets and those seen at the Lord's sepulchre: + + Whose appearance was as lightning, and their garments + glistening and white (Matt. 28:3; Mark 16:5; Luke 24:4; + John 20:12, 13); + +and those seen in heaven by John: + + Who had garments of fine linen and white (Apoc. 4:4; + 19:14). + +And because intelligence is from Divine truth: + + The garments of the Lord, when He was transfigured, were + radiant and glistening white like the light (Matt. 17:2; + Mark 9:3; Luke 9:29). + +As light is Divine truth going forth from the Lord (see above, +n. 129), so in the Word garments signify truths and intelligence +from truths, as in the Apocalypse: + + Those that have not defiled their garments shall walk with + Me in white, for they are worthy. He that overcometh shall + be clothed in white garments (3:4, 5); + + Blessed is he that is awake and keepeth his garments + (16:15). + +And of Jerusalem, which means a church that is in truth,{1} it is +written in Isaiah: + + Awake, put on thy strength, O Zion; put on the garments of + thy beauty, O Jerusalem (52:1). + +And in Ezekiel: + + Jerusalem, I girded thee about with fine linen, and + covered thee with silk. Thy garments were of fine linen + and silk (16:10, 13); + +besides many other passages. But he who is not in truths is said "not +to be clothed with a wedding garment," as in Matthew: + + When the king came in he saw a man that had not on a + wedding garment; and he said unto him, Friend, how camest + thou in hither not having a wedding garment? Wherefore he + was cast out into the outer darkness (22:11-13). + +The house of the wedding feast means heaven and the church because of +the conjunction of the Lord with heaven and the church by means of +His Divine truth; and for this reason the Lord is called in the Word +the Bridegroom and Husband; and heaven, with the church, is called +the bride and the wife. + + {Footnote 1} "Jerusalem" signifies a church in which there is + genuine doctrine (n. 402, 3654, 9166). + + +181. That the garments of angels do not merely appear as garments, +but are real garments, is evident from the fact that angels both see +them and feel them, that they have many garments, and that they put +them off and put them on, that they care for those that are not in +use, and put them on again when they need them. That they are clothed +with a variety of garments I have seen a thousand times. When I asked +where they got their garments, they said from the Lord, and that they +receive them as gifts, and sometimes they are clothed with them +unconsciously. They said also that their garments are changed in +accordance with their changes of state, that in the first and second +state their garments are shining and glistening white, and in the +third and fourth state a little less bright; and this likewise from +correspondence, because their changes of state have respect to +intelligence and wisdom (of which see above, n. 154, 161). + + +182. As everyone in the spiritual world has garments in accordance +with his intelligence, that is, in accordance with truths which are +the source of intelligence, so those in the hells, because they have +no truths, appear clothed in garments, but in ragged, squalid, and +filthy garments, each one in accordance with his insanity; and they +can be clothed in no others. It is granted them by the Lord to be +clothed, lest they be seen naked. + + + +183. XXI. THE PLACES OF ABODE AND DWELLINGS OF ANGELS. + +As there are societies in heaven and the angels live as men, they +have also places of abode, and these differ in accordance with each +one's state of life. They are magnificent for those in higher +dignity, and less magnificent for those in lower condition. I have +frequently talked with angels about the places of abode in heaven, +saying that scarcely any one will believe at the present day that +they have places of abode and dwellings; some because they do not see +them, some because they do not know that angels are men, and some +because they believe that the angelic heaven is the heaven that they +see with their eyes around them, and as this appears empty and they +suppose that angels are ethereal forms, they conclude that they live +in ether. Moreover, they do not comprehend how there can be such +things in the spiritual world as there are in the natural world, +because they know nothing about the spiritual. [2] The angels replied +that they are aware that such ignorance prevails at this day in the +world, and to their astonishment, chiefly within the church, and more +with the intelligent than with those whom they call simple. They said +also that it might be known from the Word that angels are men, since +those that have been seen have been seen as men; and the Lord, who +took all His Human with Him, appeared in like manner. It might be +known also that as angels are men they have dwellings and places of +abode, and do not fly about in air, as some think in their ignorance, +which the angels call insanity, and that although they are called +spirits they are not winds. This they said might be apprehended if +men would only think independently of their acquired notions about +angels and spirits, as they do when they are not bringing into +question and submitting to direct thought whether it is so. For +everyone has a general idea that angels are in the human form, and +have homes which are called the mansions of heaven, which surpass in +magnificence earthly dwellings; but this general idea, which flows in +from heaven, at once falls to nothing when it is brought under direct +scrutiny and inquiry whether it is so, as happens especially with the +learned, who by their own intelligence have closed up heaven to +themselves and the entrance of heavenly light. [3] The like is true +of the belief in the life of man after death. When one speaks of it, +not thinking at the same time about the soul from the light of +worldly learning or from the doctrine of its reunion with the body, +he believes that after death he is to live a man, and among angels if +he has lived well, and that he will then see magnificent things and +perceive joys; but as soon as he turns his thoughts to the doctrine +of reunion with the body, or to his theory about the soul, and the +question arises whether the soul be such, and thus whether this can +be true, his former idea is dissipated. + + +184. But it is better to present the evidence of experience. Whenever +I have talked with angels face to face, I have been with them in +their abodes. These abodes are precisely like abodes on the earth +which we call houses, but more beautiful. In them there are chambers, +parlors, and bedrooms in great number; there are also courts, and +there are gardens and flower beds and lawns round about. Where they +live together their houses are near each other, arranged one next to +the other in the form of a city, with avenues, streets, and public +squares, exactly like cities on the earth. I have been permitted to +pass through them, looking about on every side, and sometimes +entering the houses. This occurred when my inner sight was opened, +and I was fully awake.{1} + + {Footnote 1} Angels have cities, palaces and houses (n. + 940-942, 1116, 1626-1631, 4622). + + +185. I have seen palaces in heaven of such magnificence as cannot be +described. Above they glittered as if made of pure gold, and below as +if made of precious stones, some more splendid than others. It was +the same within. Both words and knowledge are inadequate to describe +the decorations that adorned the rooms. On the side looking to the +south there were parks, where, too, everything shone, in some places +the leaves glistening as if made of silver, and fruit as if made of +gold; while the flowers in their beds formed rainbows with their +colors. Beyond the borders, where the view terminated, were seen +other palaces. Such is the architecture of heaven that you would say +that art there is in its art; and no wonder, because the art itself +is from heaven. The angels said that such things and innumerable +others still more perfect are presented before their eyes by the +Lord; and yet these things are more pleasing to their minds than to +their eyes, because in everyone of them they see a correspondence, +and through the correspondences what is Divine. + + +186. As to these correspondences I have also been told that not only +the palaces and houses, but all things and each thing, both inside +and outside of them, correspond to the interior things which they +have from the Lord, the house itself in general corresponding to +their good, the particular things inside of a house to the various +things of which their good consists,{1} and the things outside to +truths derived from good, and also to their perceptions and +knowledges {2} and as these things correspond to the goods and truths +they have from the Lord they correspond to their love, and to their +wisdom and intelligence from love, since love belongs to good, wisdom +to good and truth together, and intelligence to truth from good. +These are what the angels perceive when they behold what is around +them, and thus their minds are more delighted and moved by them than +their eyes. + + {Footnote 1} "Houses," with their contents, signify the things + in man that belong to his mind, thus his interiors (n. 710, + 2233, 2331, 2559, 3128, 3538, 4973, 5023, 6639, 6690, 7353, + 7848, 7910, 7929, 9150); consequently the things relating to + good and truth (n. 2233, 2331, 2559, 4982, 7848, 7929). "Rooms" + and "bed-chambers" signify interior things there (n. 3900, + 5694, 7353). The "roof of a house" signifies what is inmost (n. + 3652, 10184). A "house of wood" signifies what relates to good, + and a "house of stone" what relates to truth (n. 3720). + + {Footnote 2} A "garden" or "park" signifies intelligence and + wisdom (n. 100, 108, 3220). What is meant by "the garden of + Eden" and "the garden of Jehovah" (n. 99, 100, 1588). How + magnificent the things seen in parks are in the other life (n. + 1122, 1622, 2296, 4528, 4529). "Trees" signify perceptions and + knowledges, from which wisdom and intelligence are derived (n. + 103, 2163, 2682, 2722, 2972, 7692). "Fruits" signify goods of + love and goods of charity (n. 3146, 7690, 9337). + + +187. This makes clear why the Lord called Himself the temple at +Jerusalem (John 2:19, 21),{1} namely, because the temple represented +His Divine Human; also why the New Jerusalem was seen to be of pure +gold, its gates of pearls, and its foundations of precious stones +(Apoc. 21), namely, because the New Jerusalem signifies the church +which was afterwards to be established, the twelve gates its truths +leading to good, and the foundations the truths on which the church +is founded.{2} + + {Footnote 1} In the highest sense "the house of God" signifies + the Lord's Divine Human in respect to Divine good, and "the + temple" the same in respect to Divine truth; and in a relative + sense, heaven and the church in respect to good and truth (n. + 3720). + + {Footnote 2} "Jerusalem" signifies the church in which is + genuine doctrine (n. 402, 3654, 9166). "Gates" signify + introduction to the doctrine of the church, and through + doctrine introduction into the church (n. 2943, 4477, 4478). + "Foundation" signifies the truth on which heaven, the church, + and doctrine are founded (n. 9643). + + +188. The angels of whom the Lord's celestial kingdom consists dwell +for the most part in elevated places that appear as mountains of +soil; the angels of whom the Lord's spiritual kingdom consists dwell +in less elevated places that appear like hills; while the angels in +the lowest parts of heaven dwell in places that appear like ledges of +stone. These things spring from correspondence, for interior things +correspond to higher things, and exterior things to lower things;{1} +and this is why in the Word "mountains" signify celestial love, +"hills" spiritual love, and "rocks" faith.{2} + + {Footnote 1} In the Word what is interior is expressed by what + is higher and what is higher signifies what is interior (n. + 2148, 3084, 4599, 5146, 8325). What is "high" signifies what is + internal, and likewise heaven (n. 1735, 2148, 4210, 4599, + 8153). + + {Footnote 2} In heaven, mountains, hills, rocks, valleys, and + lands are seen exactly the same as in the world (n. 10608). On + the mountains angels who are in the good of love dwell, on the + hills those who are in the good of charity, on the rocks those + who are in the good of faith (n. 10438). Therefore in the Word + "mountains" signify the good of love (n. 795, 4210, 6435, 8327, + 8758, 10438, 10608). "Hills" signify the good of charity (n. + 6435, 10438). "Rocks" signify the good and truth of faith (n. + 8581, 10580). "Stone," of which rock consists, in like manner + signifies the truth of faith (n. 114, 643, 1298, 3720, 6426, + 8609, 10376). This is why "mountains" signify heaven (n. 8327, + 8805, 9420). And "the summit of a mountain" signifies the + highest part of heaven (n. 9422, 9434, 10608). Also why the + ancients had their holy worship on mountains (n. 796, 2722). + + +189. There are also angels who do not live associated together, but +apart, house by house. These dwell in the midst of heaven, since they +are the best of angels. + + +190. The houses in which angels dwell are not erected, as houses in +the world are, but are given to them gratuitously by the Lord, to +everyone in accordance with his reception of good and truth. They +also change a little in accordance with changes of the state of +interiors of the angels (of which above, n. 154-160). Everything +whatsoever that the angels possess they hold as received from the +Lord; and everything they have need of is given them. + + + +191. XXII. SPACE IN HEAVEN. + +All things in heaven appear, just as in the world, to be in place and +in space, and yet the angels have no notion or idea of place and +space. As this must needs sounds like a paradox, I will endeavor to +present the matter in a clear light, as it is of great importance. + + +192. All changes of place in the spiritual world are effected by +changes of state of the interiors, which means that change of place +is nothing else than change of state.{1} In this way I have been +taken by the Lord into the heavens and also to the earths in the +universe; and it was my spirit that so journeyed, while my body +remained in the same place.{2} Such are all movements of the angels; +and in consequence they have no distances, and having no distances +they have no spaces, but in place of spaces they have states and +their changes. + + {Footnote 1} In the Word places and spaces signify states (n. + 2625, 2837, 3356, 3387, 7381, 10580); from experience (n. 1274, + 1277, 1376-1381, 4321, 4882, 10146, 10580). Distance signifies + difference of state of life (n. 9104, 9967). In the spiritual + world movements and changes of place are changes of the state + of life, because they originate in these (n. 1273-1275, 1377, + 3356, 9440). The same is true of journeyings (n. 9440, 10734); + illustrated by experience (n. 1273-1277, 5605). For this reason + "to journey" signifies in the Word to live and progress in + life; and "to sojourn has a like meaning (n. 3335, 4554, 4585, + 4882, 5493, 5605, 5996, 8345, 8397, 8417, 8420, 8557). To go + with the Lord means to live with Him (n. 10567). + + {Footnote 2} Man may be led a long distance in respect to his + spirit by means of changes of state, while his body remains in + its place, also from experience (n. 9440, 9967, 10734). What it + is to be "led by the spirit to another place" (n. 1884). + + +193. As changes of place are thus effected it is evident that +approaches are likenesses of state of the interiors, and separations +are unlikenesses; and for this reason those are near each other who +are in like states, and those are at a distance who are in unlike +states; and spaces in heaven are simply the external conditions +corresponding to the internal states. For the same reason the heavens +are distinct from each other, also the societies of each heaven and +the individuals in each society; and this is why also that the hells +are entirely separated from the heavens, because they are in a +contrary state. + + +194. For the same reason, again, any one in the spiritual world who +intensely desires the presence of another comes into his presence, +for he thereby sees him in thought, and puts himself in his state; +and conversely, one is separated from another so far as he is averse +to him. And since all aversion comes from contrariety of affection +and from disagreement of thought, whenever in that world several are +together in one place they are visible [to one another] so long as +they agree, but vanish as soon as they disagree. + + +195. Again, when any one goes from one place to another, whether it +be in his own city, or in courts or in gardens, or to others out of +his own society, he arrives more quickly when he eagerly desires it, +and less quickly when he does not, the way itself being lengthened +and shortened in accordance with the desire, although it remains the +same. This I have often seen to my surprise. All this again makes +clear how distances, and consequently spaces, are wholly in accord +with states of the interiors of the angels;{1} and this being so, no +notion or idea of space can enter their thought, although there are +spaces with them equally as in the world. + + {Footnote 1} Places and spaces are presented to the sight in + accordance with the states of the interiors of angels and + spirits (n. 5605, 9440, 10146). + + +196. This can be illustrated by the thoughts of man, in that space +does not pertain to thought, for whatever is thought of intently is +set before one as present. Again, whoever reflects about it knows +that his sight recognizes space only by intermediate objects on the +earth that are seen at the same time, or by recalling what he already +knows about the distance. This happens because of the continuity; and +in what is continuous there is no appearance of distance except from +things not continuous. This is even more true of the angels, because +their sight acts as one with their thought, and their thought acts as +one with their affection, and things appear near or remote, and also +varied, in accordance with the states of their interiors, as has been +said above. + + +197. It follows from this that in the Word places and spaces, and all +things that in any way relate to space, signify such things as relate +to states, such as distances, near, far off, ways, journeys, +sojourning, miles and furlongs, plains, fields, gardens, cities and +streets, motions, measures of various kinds, long, broad, high, and +deep, and innumerable other things; for most things in man's thought +from the world take on something from space and time. [2] I will +mention here only what is signified in the Word by length, breadth, +and height. In this world, that is called long or broad which is long +or broad in relation to space, and the same is true of height. But in +heaven, where there is no thought from space, length means a state of +good, breadth a state of truth, and height the distinction between +them in accordance with degrees (see n. 38). Such is the meaning of +these three dimensions, because length in heaven is from east to +west, and those that dwell there are in good of love; while breadth +in heaven is from south to north, and those that dwell there are in +truth from good (see n. 148); while height in heaven applies to both +of these in respect to degrees. This is why length, breadth, and +height have these significations in the Word, as in Ezekiel (from +chap. 40 to 48), where the new temple and the new earth, with the +courts, chambers, gates, doors, windows, and surroundings are +described by measures giving the length, breadth, and height, by +which a new church, and the goods and truths that are in it are +signified. Otherwise to what purpose would be all those measures? [3] +In like manner the New Jerusalem is described in the Apocalypse in +these words: + + The city lieth foursquare, and the length thereof is as + great as the breadth; and he measured the city with the + reed, twelve thousand furlongs; the length, the breadth, + and the height are equal (21:16). + +Because "the New Jerusalem" here signifies a new church these +measures signify the things of the church, "length" its good of love, +"breadth" truth from that good, "height" good and truth in respect to +degrees, "twelve thousand furlongs" all good and truth in the +complex. Otherwise, how could there be said to be a height of twelve +thousand furlongs, the same as the length and the breadth? That +"breadth" in the Word signifies truth is evident from David:- + + Jehovah, Thou hast not shut me up into the hand of the + enemy, Thou hast made my feet to stand in a broad place + (Psalm 31:8). + + Out of straitness I called upon Jah; He answereth me in a + broad place (Psalm 118:5). Besides other passages (as in + Isaiah 8:8; and in Habakkuk 1:6). So in all other cases. + + +198. From all this it can be seen that although there are spaces in +heaven as in the world, still nothing there is reckoned in accordance +with spaces but in accordance with states; and in consequence spaces +there cannot be measured as in the world, but can be seen only from +the state and in accordance with the state of the interiors there.{1} + + {Footnote 1} In the Word length signifies good (n. 1613, 9487). + "Breadth" signifies truth (n. 1613, 3433, 3434, 4482, 9487, + 10179). Height signifies good and truth in respect to their + degrees (n. 9489, 9773, 10181). + + +199. The primary and veriest cause of this is that the Lord is +present with everyone in the measure of his love and faith,{1} and +that it is in accordance with the Lord's presence that all things +appear near or far away, for it is from this that all things in the +heavens are determined. Also it is through this that angels have +wisdom, for it is through this that they have extension of thought +and through this a sharing of all things in the heavens; in a word, +it is through this that they think spiritually, and not naturally +like men. + + {Footnote 1} The conjunction and presence of the Lord with the + angels is according to their reception of love and charity from + Him (n. 290, 681, 1954, 2658, 2886, 2888, 2889, 3001, + 3741-3743, 4318 4319, 4524, 7211, 9128). + + + +200. XXIII. THE FORM OF HEAVEN WHICH DETERMINES AFFILIATIONS AND +COMMUNICATIONS THERE. + +What the form of heaven is can be seen in some measure from what has +been shown in the preceding chapters; as that heaven is like itself +both in its greatest and in its least divisions (n. 72); that +consequently each society is a heaven in a lesser form, and each +angel in the least form (n. 51-58); that as the entire heaven +reflects a single man, so each society of heaven reflects a man in a +lesser form, and each angel in the least form (n. 59-77); that the +wisest are at the center, and the less wise are round about even to +the borders, and the like is true of each society (n. 43); and that +those who are in the good of love dwell from the east to the west in +heaven, and those who are in truths from good from the south to the +north; and the same is true of each society (n. 148, 149). All this +is in accord with the form of heaven; consequently it may be +concluded from this what this form is in general.{1} + + {Footnote 1} The entire heaven in respect to all angelic + societies, is arranged by the Lord in accordance with His + Divine order, since it is the Divine of the Lord with the + angels that makes heaven (n. 3038, 7211, 9128, 9338, 10125, + 10151, 10157). Concerning the heavenly form (n. 4040-4043, + 6607, 9877). + + +201. It is important to know what the form of heaven is, because not +only is all affiliation there in accordance with it, but also all +mutual communication, and in consequence of this all extension of +thoughts and affections, and thus all the intelligence and wisdom of +angels. From this it follows that each one there is wise just to the +extent that he is in the form of heaven, and is thus a form of +heaven. It makes no difference whether you say in the form of heaven, +or in the order of heaven, since the form of any thing is from its +order and in accordance with its order.{1} + + {Footnote 1} The form of heaven is a form in accordance with + the Divine order (n. 4040-4043, 6607, 9877). + + +202. Let us consider first what is meant by being in the form of +heaven. Man was created both in the image of heaven and in the image +of the world; his internal in the image of heaven, and his external +in the image of the world (see above, n. 57); and in the image means +the same thing as in accordance with the form. But as man by the +evils of his will and consequent falsities of thought has destroyed +in himself the image of heaven, that is, the form of heaven, and in +place of it has brought in the image and form of hell, his internal +is closed up from his very birth; and this is why man is born into +pure ignorance, while animals of every kind are not. And that man may +have the image of heaven or form of heaven restored to him he must be +taught the things that pertain to order; since form, as has been +said, is in accord with order. The Word contains all the laws of +Divine order, for its precepts are the laws of Divine order; +therefore to the extent that man knows these and lives in accordance +with them his internal is opened and the order or image of heaven is +there formed anew. This makes clear what is meant by being in the +form of heaven, namely, that it is to live in accordance with those +things that are in the Word.{1} + + {Footnote 1} Divine truths are the laws of order (n. 2447, + 7995). Man is a man to the extent that he lives in accordance + with order, that is, to the extent that he is in good in + accordance with Divine truths (n. 4839, 6605, 6626). All things + of Divine order are gathered up in man and he is from creation + Divine order in form (n. 4219, 4220, 4222, 4223, 4523, 4524, + 5114, 6013, 6057, 6605, 6626, 9706, 10156, 10472). Man is not + born into good and truth, but into evil and falsity, that is, + into the opposite of Divine order, and consequently into pure + ignorance; and for this reason he must needs be born anew that + is, be regenerated, which is effected by means of Divine truths + from the Lord, that he may be introduced into order (n. 1047, + 2307, 2308, 3518, 3812, 8480, 8550, 10283, 10284, 10286, + 10731). When the Lord forms man anew, that is, regenerates him, + He arranges all things in him in accordance with order, which + means, into the form of heaven (n. 5700, 6690, 9931, 10303). + + +203. So far as any one is in the form of heaven he is in heaven, and +is, in fact, a heaven in the least form (n. 57); consequently he is +to the same extent in intelligence and wisdom; for as has been said +above, all the thought of his understanding and all the affection of +his will extend themselves on every side into heaven in accord with +its form, and wonderfully communicate with the societies there, and +these in turn with him.{1} [2] There are some who do not believe that +thoughts and affections really extend themselves around about them, +but believe that they are within them, because whatever they think +they see within in themselves, and not as distant; but such are +greatly mistaken. For as the sight of the eye has extension to remote +objects, and is affected in accordance with the order of the things +seen in that extension, so the interior sight, which is that of the +understanding, has a like extension in the spiritual world, although +not perceived by man, for the reason given above (n. 196). The only +difference is that the sight of the eye is affected in a natural way, +because it is affected by the things in the natural world, while the +sight of the understanding is affected in a spiritual way, because by +the things in the spiritual world, all of which have relation to good +and truth; and man's ignorance of this is because of his not knowing +that there is any light that enlightens the understanding; and yet +without the light that enlightens the understanding man could not +think at all (of which light see above, n. 126-132). [3] There was a +certain spirit who believed that his thought was from himself, thus +without any extension outside of himself and communication thereby +with societies outside of him. That he might learn that this was not +true his communication with neighboring societies was cut off, and in +consequence, not only was he deprived of thought but he fell down as +if lifeless, although tossing his arms about like a new-born infant. +After a while the communication was restored to him, and then as it +was gradually restored he returned into the state of his thought. [4] +When other spirits had seen this they confessed that all thought and +affection, and in consequence, everything of life, flow in in +accordance with communication, since everything of man's life +consists in his ability to think and be moved by affection, or what +is the same, in his ability to understand and will.{2} + + {Footnote 1} Everyone in heaven has communication of life, + which may be called its extension into angelic societies round + about, according to the quantity and quality of his good (n. + 8794, 8797). Thoughts and affections have such extension (n. + 2470, 6598-6613). They are united and separated in accordance + with the ruling affections (n. 4111). + + {Footnote 2} There is only one Life, from which all, both in + heaven and in the world, live (n. 1954, 2021, 2536, 2658, + 2886-2889, 3001, 3484, 3742, 5847, 6467). That life is from the + Lord above (n. 2886-2889, 3344, 3484, 4319, 4320, 4524, 4882, + 5986, 6325, 6468-6470, 9276, 10196). It flows into angels, + spirits, and men, in a wonderful manner (n. 2886-2889, 3337, + 3338, 3484, 3742). The Lord flows in from His Divine love, + which is such that what is its own it wills should be another's + (n. 3472, 4320). For this reason life appears to be in man, and + not flowing in (n. 3742, 4320). Of the joy of angels, perceived + and confirmed by what they told me, because of their not living + from themselves but from the Lord (n. 6469). The evil are + unwilling to be convinced that life flows in (n. 3743). Life + from the Lord flows in also with the evil (n. 2706, 3743, 4417, + 10196). But they turn good into evil, and truth into falsity; + for such as man is such is his reception of life illustrated + (n. 4319, 4320, 4417). + + +204. But let it be understood that intelligence and wisdom vary with +everyone in accordance with this communication, those whose +intelligence and wisdom are formed out of genuine truths and goods +having communication with societies in accordance with the form of +heaven; while those whose intelligence and wisdom are not formed out +of genuine truths and goods, and yet out of what is in accord +therewith, have a broken and variously coherent communication, since +it is not with societies that are in a series in which there is a +form of heaven. On the other hand, those that are not in intelligence +and wisdom, because they are in falsities from evil, have +communication with societies in hell; and their extension is +determined by the degree of their confirmation. Let it also be known +that this communication with societies is not such a communication +with them as is clearly perceptible to those there, but is a +communication with what they really are, which is in them and flows +from them.{1} + + {Footnote 1} Thought pours itself into societies of spirits and + of angels round about (n. 6600-6605). Still it does not move or + disturb the thoughts of the societies (n. 6601, 6603). + + +205. There is an affiliation of all in heaven in accordance with +spiritual relationships, that is, relationships of good and truth in +their order. It is so in the whole heaven; so in each society, and so +in each house. Because of this angels who are in like good and truth +recognize each other, as relatives by blood and marriage do on the +earth, precisely as if they had been acquainted from infancy. The +good and truth in each angel, which constitute his wisdom and +intelligence, are affiliated in like manner; they recognize each +other in like manner, and as they recognize each other they join +themselves together;{1} and in consequence those in whom truths and +goods are thus joined in accordance with a form of heaven see things +following one another in series, and how they cohere widely round +about; but those in whom goods and truths are not conjoined in +accordance with the form of heaven do not see this. + + {Footnote 1} Good recognizes its truth, and truth its good (n. + 2429, 3101, 3102, 3161, 3179, 3180, 4358, 5704, 5835, 9637). In + this way good and truth are conjoined (n. 3834, 4096, 4097, + 4301, 4345, 4353, 4364, 4368, 5365, 7623-7627, 7752-7762, 8530, + 9258, 10555). This is effected by influx from heaven (n. 9079). + + +206. In each heaven there is such a form, and in accordance with it +the angels have communication and extension of thoughts and +affections, and thus in accordance with it they have intelligence and +wisdom. But the communication of one heaven with another is +different, that is, of the third or inmost with the second or middle, +and of this with the first or outmost. But the communication between +the heavens should not be called communication but influx. About this +something shall now be said. That there are three heavens distinct +from each other can be seen above in its own chapter (n. 29-40). + + +207. That between one heaven and another there is influx but not +communication can be seen from their relative position. The third or +inmost heaven is above, the second or middle heaven is below, and the +first or outmost heaven is still lower. There is a like arrangement +in all the societies in each heaven, for example, some dwell on +elevated places that appear like mountains (n. 188); on the top of +which those of the inmost heaven dwell; below these are the societies +of the second heaven, below these again the societies of the outmost +heaven. The same is true every where, both in elevated places and in +those not elevated. A society of a higher heaven has no communication +with a society of a lower except by correspondences (see above, +n. 100); and communication by correspondences is what is called influx. + + +208. One heaven is joined with another, or a society of one heaven +with the society of another, by the Lord alone, both by direct and by +mediate influx, directly from Himself, and mediately through the +higher heavens in order into the lower.{1} As the conjunction of the +heavens by this inflowing is from the Lord alone there is a most +careful precaution against any angel of a higher heaven looking down +into a society of a lower heaven and talking with any one there; for +the angel is thus immediately deprived of his intelligence and +wisdom. The reason of this also shall be told. As there are three +degrees of heaven, so each angel has three degrees of life, those in +the inmost heaven having the third or inmost degree open, while the +second and first degrees are closed; those in the middle heaven have +the second degree opened and the first and third closed; and those in +the lowest heaven have the first degree opened and the second and +third closed. Consequently, as soon as an angel of the third heaven +looks down into a society of the second heaven and talks with any one +there his third degree is at once closed; and as his wisdom resides +in that degree, if that is closed he is deprived of his wisdom, for +he has none in the second or first degree. This is what is meant by +the words of the Lord in Matthew: + + He that is on the housetop, let him not go down to take + what is in his house; and he that is in the field, let him + not turn back to take his garment (24:17, 18). + +And in Luke: + + In that day he that shall be on the housetop and his goods + in the house, let him not go down to take them away; and + he that is in the field let him not turn back. Remember + Lot's wife (17:31, 32). + + {Footnote 1} There is direct influx from the Lord and mediate + influx through heaven (n. 6063, 6307, 6472, 9682, 9683). There + is a direct influx of the Lord into the minutest parts of all + things (n. 6058, 6474-6478, 8717, 8728). Of the mediate influx + of the Lord through the heavens (n. 4067, 6982, 6985, 6996). + + +209. No influx is possible from the lower heavens into the higher, +because this is contrary to order; but there is influx from the +higher heavens into the lower. Moreover, the wisdom of the angels of +a higher heaven surpasses the wisdom of the angels of a lower heaven +as a myriad to one; and this is another reason why the angels of a +lower heaven cannot converse with those of a higher heaven; and in +fact when they look towards them they do not see them, the higher +heaven appearing like a cloudy something over their heads. But the +angels of a higher heaven can see those in a lower heaven, although +if permitted to talk with them they would lose their wisdom, as has +been said above. + + +210. The thoughts and affections as well as the speech of the angels +of the inmost heaven are never perceived in the middle heaven, +because they so transcend what is there. But when it pleases the Lord +there is seen in the lower heavens from that source something like a +flame, and from the thoughts and affections in the middle heaven +there is seen in the outmost heaven something luminous, and sometimes +a cloud glowing white and variegated. From that cloud, its ascent, +descent, and form, what is being said there is in some measure known. + + +211. From all this it can be seen what the form of heaven is, namely, +that it is the most perfect of all in the inmost heaven; in the +middle heaven it is also perfect, but in a lower degree, and in the +outmost heaven in a degree still lower; also that the form of one +heaven has its permanent existence from another by means of influx +from the Lord. But what communication by influx is cannot be +understood unless it is known what degrees of height are, and how +they differ from degrees of length and breadth. What these different +degrees are may be seen above (n 38). + + +212. When it comes to the particulars of the form of heaven and how +it proceeds and flows, this not even the angels can comprehend. Some +conception of it can be gained from the form of all things in the +human body, when this is scanned and investigated by an acute and +wise man; for it has been shown above, in their respective chapters, +that the entire heaven reflects a single man (see n. 59-72) and that +all things in man correspond to the heavens (n. 87-102). How +incomprehensible and inexplicable that form is is evident only in a +general way from the nervous fibers, by which each part and all parts +of the body are woven together. What these fibers are, and how they +proceed and flow in the brain, the eye cannot at all perceive; for +innumerable fibers are there so interwoven that taken together they +appear like a soft continuous mass; and yet it is in accord with +these that each thing and all things of the will and understanding +flow with the utmost distinctness into acts. How again they +interweave themselves in the body is clear from the various plexuses, +such as those of the heart, the mesentery, and others; and also from +the knots called ganglions, into which many fibers enter from every +region and there intermingle, and when variously joined together go +forth to their functions, and this again and again; besides like +things in every viscus, member, organ, and muscle. Whoever examines +these fibers and their many wonders with the eye of wisdom will be +utterly bewildered. And yet the things seen with the eye are few, and +those not seen are still more wonderful because they belong to an +inner realm of nature. It is clearly evident that this form +corresponds to the form of heaven, because all the workings of the +understanding and the will are within it and are in accordance with +it; for it is in accordance with this form that whatever a man wills +passes spontaneously into act, and whatever he thinks spreads through +the fibers from their beginnings even to their terminations, which is +the source of sensations; and inasmuch as it is the form of thought +and will, it is the form of intelligence and wisdom. Such is the form +that corresponds to the form of heaven. And from this it can be known +that such is the form in accordance with which every affection and +thought of angels extends itself, and that so far as the angels are +in that form they are in intelligence and wisdom. That this form of +heaven is from the Divine Human of the Lord can be seen above (n. +78-86). All this has been said to make clear also that the heavenly +form is such that even as to its generals it can never be completely +known, thus that it is incomprehensible even to the angels, as has +been said above. + + + +213. XXIV. GOVERNMENTS IN HEAVEN. + +As heaven is divided into societies, and the larger societies consist +of some hundreds of thousands of angels (n. 50), and all within a +society, although in like good, are not in like wisdom (n. 43), it +must needs follow that governments exist there, since order must be +observed, and all things of order must be guarded. But the +governments in the heavens differ; they are of one sort in societies +that constitute the Lord's celestial kingdom, and of another sort in +the societies that constitute His spiritual kingdom; they differ also +in accordance with the functions of the several societies. +Nevertheless, no other government than the government of mutual love +is possible in the heavens, and the government of mutual love is +heavenly government. + + +214. Government in the Lord's celestial kingdom is called +righteousness because all in that kingdom are in the good of love to +the Lord from the Lord, and whatever is from that good is called +righteous. Government there belongs to the Lord alone. He leads them +and teaches them in the affairs of life. The truths that are called +truths of judgment are written on their hearts; everyone knows them, +perceives them, and sees them;{1} and in consequence matters of +judgment there never come into question, but only matters of +righteousness, which belong to the life. About these matters the less +wise consult the more wise, and these consult the Lord and receive +answers. Their heaven, that is, their inmost joy, is to live rightly +from the Lord. + + {Footnote 1} The celestial angels do not think and speak from + truths, as the spiritual angels do, because they have from the + Lord a perception of all things of truth (n. 202, 597, 607, + 784, 1121, 1384, 1398, 1442, 1919, 7680, 7877, 8780, 9277, + 10336). In respect to truths the celestial angels say, Yea, + yea, or Nay, nay; but the spiritual angels reason about them + whether they are true or not (n. 2715, 3246, 4448, 9166, 10786, + where the Lord's words, Let your speech be Yea, yea, Nay, nay; + what is beyond these is from evil (Matt. 5:37). are explained). + + +215. In the Lord's spiritual kingdom the government is called +judgment; because those in that kingdom are in spiritual good, which +is the good of charity towards the neighbor, and that good in its +essence is truth;{1} and truth pertains to judgment, as good pertains +to righteousness.{2} These, too, are led by the Lord, but mediately +(n. 208); and in consequence they have governors, few or many +according to the need of the society in which they are. They also +have laws according to which they live together. The governors +administer all things in accordance with the laws, which they +understand because they are wise, and in doubtful matters they are +enlightened by the Lord. + + {Footnote 1} Those in the spiritual kingdom are in truths, and + those in the celestial kingdom are in good (n. 863, 875, 927, + 1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113, 9596). The good + of the spiritual kingdom is the good of charity towards the + neighbor and this good in its essence is truth (n. 8042, + 10296). + + {Footnote 2} In the Word "righteousness" is predicated of good, + and "Judgment" of truth therefore "to do righteousness and + judgment" means good and truth (n. 2235, 9857). "Great + judgments" means the law of Divine order, thus Divine truths + (n. 7206). + + +216. As government from good, which is the kind of government that +exists in the Lord's celestial kingdom, is called righteousness; and +government from truth, which is the kind of government that exists in +the Lord's spiritual kingdom, is called judgment, so the terms +"righteousness and judgment" are used in the Word when heaven and the +church are treated of, "righteousness" signifying celestial good, and +"judgment" spiritual good, which good, as has been said above, is in +its essence truth, as in the following passages: + + Of peace there shall be no end upon the throne of David + and upon His kingdom, to establish it and to uphold it in + judgment and in righteousness from henceforth and even to + eternity (Isaiah 9:7). + +By "David" here the Lord is meant;{1} and by "His kingdom" heaven, as +is evident from the following passage: + + I will raise unto David a righteous Branch, and He shall + reign as King, and shall deal intelligently and shall + execute judgment and righteousness in the land (Jer. + 23:5). + + Jehovah is exalted, for He dwelleth on high; He hath + filled Zion with judgment and righteousness (Isaiah 33:5). + "Zion" also means heaven and the church.{2} + + I, Jehovah, doing judgment and righteousness on the earth, + for in these things I delight (Jer. 9:24). + + I will betroth thee unto Me forever, and I will betroth + thee unto Me in righteousness and judgment (Hosea 2:19). + + O Jehovah, in the heavens Thy righteousness is like the + mountains of God, and Thy judgments are like the great + deep (Psalm 36:5, 6). + + They ask of Me the judgments of righteousness, they long + for an approach unto God (Isaiah 58:2). So in other + places. + + {Footnote 1} By "David" in the prophetic parts of the Word, the + Lord is meant (n. 1888, 9954). + + {Footnote 2} In the Word "Zion" means the church, and + specifically the celestial church (n. 2362, 9055). + + +217. In the Lord's spiritual kingdom there are various forms of +government, differing in different societies, the variety being in +accord with the functions performed by the societies; and the +functions of these are in accord with the functions of all things in +man to which they correspond. That these are various is well known, +the heart having one function, the lungs another, the liver another, +the pancreas and spleen another, and each sensory organ another. As +in the body these organs perform various services, so there are +various services pertaining to the societies in the Greatest Man, +which is heaven for the societies there correspond to these organs. +That there is a correspondence of all things of heaven with all +things of man may be seen in its own chapter above (n. 87-102). But +all these forms of government agree in this, that they look to the +public good as their end, and in that good to the good of the +individual.{1} And this is so because everyone in the whole heaven is +under the auspices of the Lord, who loves all, and from Divine love +ordains that there shall be a common good, from which each individual +shall receive his own good. Each one, moreover, receives good +according as he loves the common good; for so far as he loves the +common good he loves all and everyone; and as that love is love of +the Lord he is to that extent loved by the Lord, and good comes to +him. + + {Footnote 1} Every man and every community, also one's country + and the church and in the universal sense the kingdom of the + Lord, is a neighbor, and to do good to these from love of good + in accordance with their state is to love the neighbor; that + is, the neighbor is the good of these, which is the common good + that must be consulted (n. 6818-6824, 8123). Civil good also, + which is justice, is a neighbor (n. 2915, 4730, 8120-8123). + Therefore charity towards the neighbor extends itself to all + things and each thing of the life of man; and loving good and + doing good from love of good and truth, and also doing what is + just from a love of what is just in every function and in every + work, is loving the neighbor (n. 2417, 8121-8124). + + +218. From all this it can be seen what the governors there are, +namely, that they are such as are preeminent in love and wisdom, and +therefore desire the good of all, and from wisdom know how to provide +for the realization of that good. Such governors do not domineer or +dictate, but they minister and serve (to serve meaning to do good to +others from a love of the good, and to minister meaning to see to it +that the good is done); nor do they make themselves greater than +others, but less, for they put the good of society and of the +neighbor in the first place, and put their own good last; and +whatever is in the first place is greater and what is last is less. +Nevertheless, the rulers have honor and glory; they dwell in the +midst of the society, in higher position than the rest, and also in +magnificent palaces; and this glory and honor they accept not for the +sake of themselves but for the sake of obedience; for all there know +that they have this honor and glory from the Lord, and on that +account should be obeyed. This is what is meant by the Lord's words +to His disciples: + + Whosoever would become great among you let him be your + minister; and whosoever would be first among you let him + be your servant; as the Son of man came not to be + ministered unto but to minister (Matt. 20:27, 28). + + He that is greatest among you let him be as the least, and + he that is chief as he that doth minister (Luke 22:26). + + +219. Also in each house there is a like government in a lesser form. +In every house there is a master and there are servants; the master +loves the servants and the servants love the master, consequently +they serve each other from love. The master teaches how they ought to +live, and tells what is to be done; the servants obey and perform +their duties. To perform use is the delight of everyone's life. This +shows that the Lord's kingdom is a kingdom of uses. + + +220. Also in the hells there are governments, for without governments +they could not be kept in restraint; but the governments there are +opposite to the governments in the heavens; they are governments of +the love of self. Everyone there wishes to dictate to others and to +be over others. They hate those that do not favor them, and make them +objects of their vengeance and fury, for such is the nature of the +love of self. Therefore the more malignant are set over them as +governors, and these they obey from fear.{1} But of this below, where +the hells are treated of. + + {Footnote 1} There are two kinds of rule, one from love towards + the neighbor the other from love of self (n. 10814). From the + rule that is from love towards the neighbor flow all goods and + all happinesses (n. 10160, 10814). In heaven no one desires to + rule from the love of self, but all desire to minister, which + means to rule from love to the neighbor; this is the source of + their great power (n. 5732). From rule from the love of self + all evils flow in (n. 10038). When the loves of self and the + world had begun to prevail men were compelled to subject + themselves to governments as a means of security (n. 7364, + 10160, 10814). + + + +221. XXV. DIVINE WORSHIP IN HEAVEN. + +Divine worship in the heavens is not unlike in externals Divine +worship on the earth, but in internals it is different. In the +heavens, as on the earth, there are doctrines, preachings, and church +edifices. In essentials the doctrines there are everywhere the same; +but in the higher heavens they contain more interior wisdom than in +the lower. The preachings are in harmony with the doctrines; and as +they have houses and palaces (n. 183-190), so they have also church +edifices, in which there is preaching. Such things exist in heaven, +because the angels are being perfected continually in wisdom and +love. For they possess, as men do, understanding and will; and both +their understanding and their will are capable of being continually +perfected, the understanding by means of truths of intelligence, and +the will by means of the goods of love.{1} + + {Footnote 1} The understanding is receptive of truth, and the + will of good (n. 3623, 6125, 7503, 9300, 9930). As all things + have relation to truth and good, so everything of man's life + has relation to understanding and will (n. 803, 10122). Angels + are perfected to eternity (n. 4803, 6648). + + +222. But essential Divine worship in the heavens does not consist in +going to church and hearing preaching, but in a life of love, +charity, and faith, in accordance with doctrine; preachings in +churches serve solely as means of instruction in matters of life. I +have talked with angels on this subject, and have told them that it +is believed in the world that Divine worship consists solely in +attending church, listening to the preaching, observing the sacrament +of the Supper three or four times a year, and performing other acts +of worship according to the requirements of the church; also devoting +special times to prayers, and at such times, behaving devoutly. The +angels said that these are outward acts that ought to be done, but +are of no avail unless there is an internal from which they proceed, +which is a life in accordance with the precepts that doctrine +teaches. + + +223. That I might learn about their meeting in places of worship, I +have been permitted at times to attend and to hear the preaching. The +preacher stands in a pulpit at the east. Those who are in the light +of wisdom more than others sit in front of him; those who are in less +light sit to the right and left of these. There is a circular +arrangement of the seats, so that all are in the preacher's view, no +one so sitting at either side as to be out of his view. At the +entrance, which is at the east of the building and on the left of the +pulpit, those stand who are being initiated. No one is permitted to +stand behind the pulpit; when there is any one there the preacher +becomes confused. It is the same if any one in the congregation +dissents; and for this reason the dissenter must needs turn away his +face. The wisdom of the preachings is such as to be above all +comparison with the preachings of this world, for those in the +heavens are in interior light. The church edifices in the spiritual +kingdom are apparently built of stone, and those in the celestial +kingdom of wood; because stone corresponds to truth, and those who +are in the spiritual kingdom are in truth, while wood corresponds to +good, and those in the celestial kingdom are in good.{1} In that +kingdom the sacred edifices are not called churches but houses of +God. In that kingdom they are without magnificence; but in the +spiritual kingdom they are more or less magnificent. + + {Footnote 1} "Stone" signifies truth (n. 114, 643, 1298, 3720, + 6426, 8609, 10376). "Wood" signifies good (n. 643, 3720, 8354). + For this reason the most ancient people, who were in celestial + good, had sacred buildings of wood (n. 3720). + + +224. I have also talked with one of the preachers about the holy +state in which those are who listen to the preaching in the churches. +He said that everyone is pious, devout, and holy in harmony with his +interiors, which pertain to love and faith, for holiness itself is in +love and faith, because the Divine of the Lord is in them. He also +said that he did not know what outward holiness is apart from love +and faith; and when he thought about it he said that perhaps it is +something counterfeiting holiness in outward appearance, either +conventional or hypocritical; and that such holiness is kindled and +sustained by spurious fire from the love of self and the world. + + +225. All the preachers are from the Lord's spiritual kingdom; none +are from the celestial kingdom. They are from the spiritual kingdom +because the angels there are in truths from good, and all preaching +must be from truths. There are no preachers from the celestial +kingdom because those who are there are in the good of love, and they +see and perceive truths from good, but do not talk about them. But +although the angels in the celestial kingdom perceive and see truths +there are preachings there, since by means of preachings they are +enlightened in the truths that they already know, and are perfected +by many truths that they did not know before. As soon as they hear +truths they acknowledge them and thus perceive them; and the truths +they perceive they love, and by living in accordance with them they +make them to be of their life, declaring that living in accordance +with truths is loving the Lord.{1} + + {Footnote 1} Loving the Lord and the neighbor is living in + accordance with the Lord's commandments (n. 10143, 10153, + 10310, 10578, 10645, 10683). + + +226. All preachers are appointed by the Lord, and have therefrom a +gift for preaching. No others are permitted to preach in the +churches. They are not called priests, but preachers. They are not +called priests because the celestial kingdom is the priesthood of +heaven; for priesthood signifies the good of love to the Lord, and +those in the celestial kingdom are in that good; while the spiritual +kingdom is the kingship of heaven, for kingship signifies truth from +good, and those in the spiritual kingdom are in that truth (see +above, n. 24).{1} + + {Footnote 1} Priests represented the Lord in respect to the + Divine good, kings in respect to Divine truth (n. 2015, 6148). + Therefore, in the Word a "priest" signifies those who are in + the good of love to the Lord, and the priesthood signifies that + good (n. 9806, 9809). A "king" in the Word signifies those who + are in Divine truth, and therefrom kingship signifies truth + from good (n. 1672, 2015, 2069, 4575, 4581, 4966, 5044). + + +227. The doctrines with which their preachings are in accord all look +to life as their end, and none look to faith separate from the life. +The doctrine of the inmost heaven is more full of wisdom than the +doctrine of the middle heaven, and this more full of intelligence +than the doctrine of the outmost heaven; for in each heaven the +doctrines are adapted to the perceptions of the angels. The essential +of all doctrines is acknowledging the Divine Human of the Lord. + + + +228. XXVI. THE POWER OF THE ANGELS OF HEAVEN. + +That the angels possess power cannot be comprehended by those who +know nothing about the spiritual world and its influx into the +natural world. Such think that angels can have no power because they +are spiritual and are even so pure and unsubstantial that no eye can +see them. But those who look more interiorly into the causes of +things take a different view. Such know that all the power that a man +has is from his understanding and will (for apart from these he is +powerless to move a particle of his body), and his understanding and +will are his spiritual man. This moves the body and its members at +its pleasure; for whatever it thinks the mouth and tongue speak, and +whatever it wills the body does; and it bestows its strength at +pleasure. As man's will and understanding are ruled by the Lord +through angels and spirits, so also are all things of his body, +because these are from the will and understanding; and if you will +believe it, without influx from heaven man cannot even move a step. +That this is so has been shown me by much experience. Angels have +been permitted to move my steps, my actions, and my tongue and +speech, as they pleased, and this by influx into my will and thought; +and I have learned thereby that of myself I could do nothing. I was +afterwards told by them that every man is so ruled, and that he can +know this from the doctrine of the church and from the Word, for he +prays that God may send His angels to lead him, direct his steps, +teach him, and inspire in him what to think and what to say, and +other like things; although he says and believes otherwise when he is +thinking by himself apart from doctrine. All this has been said to +make known what power angels have with man. + + +229. But so great is the power of angels in the spiritual world that +if I should make known all that I have witnessed in regard to it it +would exceed belief. Any obstruction there that ought to be removed +because it is contrary to Divine order the angels cast down or +overthrow merely by an effort of the will and a look. Thus I have +seen mountains that were occupied by the evil cast down and +overthrown, and sometimes shaken from end to end as in earthquakes; +also rocks cleft asunder to their bottoms, and the evil who were upon +them swallowed up. I have seen also hundreds of thousands of evil +spirits dispersed by angels and cast down into hell. Numbers are of +no avail against them; neither are devices, cunning, or combinations; +for they see through them all, and disperse them in a moment. (But +more may be seen on this subject in the account of The Destruction of +Babylon.) Such power do angels have in the spiritual world. It is +evident from the Word that they have like power in the natural world +also when it is permitted; for instance, that they have given to +destruction entire armies; and that they brought on a pestilence from +which seventy thousand men died. Of this angel it is said: + + The angel stretched out his hand against Jerusalem to + destroy it but Jehovah repented Him of the evil, and said + to the angel that destroyed the people, It is enough, now + stay thy hand. And David saw the angel that smote the + people (2 Samuel 24:16, 17); + +besides other passages. Because the angels have such power they are +called powers; as in David: + + Bless Jehovah, ye angels, mighty in power (Psalm 103:20). + + +230. But it must be understood that the angels have no power whatever +from themselves, but that all their power is from the Lord; and that +they are powers only so far as they acknowledge this. Whoever of them +believes that he has power from himself instantly becomes so weak as +not to be able to resist even a single evil spirit. For this reason +angels ascribe no merit whatever to themselves, and are averse to all +praise and glory on account of any thing they do, ascribing all the +praise and glory to the Lord. + + +231. It is the Divine truth that goes forth from the Lord that has +all power in the heavens, for the Lord in heaven is Divine truth +united to Divine good (see n. 126-140). To the extent that angels are +receptions of this truth they are powers.{1} Moreover each one is his +own truth and his own good because each one is such as his +understanding and will are. The understanding pertains to truth +because everything of it is from truths, and the will pertains to +good because everything of it is from goods; for whatever any one +understands he calls truth, and whatever he wills he calls good. From +this it is that everyone is his own truth and his own good.{2} +Therefore so far as an angel is truth from the Divine and good from +the Divine he is a power, because to that extent the Lord is in him. +And as no one's good and truth are wholly like or the same as +another's, since in heaven, as in the world, there is endless variety +(n. 20), so the power of one angel is not like the power of another. +Those who constitute the arms in the Greatest Man, or heaven, have +the greatest power because such are more in truths than others, and +into their truths good flows from the entire heaven. Moreover, the +power of the whole man passes into the arms, and by means of these +the whole body exercises its powers. It is for this reason that in +the Word "arms" and "hand" signify powers.{3} Sometimes on this +account a naked arm is seen in heaven so powerful as to be able to +break in pieces everything in its way, even though it were a great +rock on the earth. Once it was moved towards me, and I perceived that +it was able to crush my bones to atoms. + + {Footnote 1} Angels are called powers and are powers from their + reception of Divine truth from the Lord (n. 9639). Angels are + recipients of Divine truth from the Lord and on this account + are sometimes called "gods" in the Word (n. 4295, 4402, 7268, + 7873, 8192, 8301, 9160). + + {Footnote 2} A man or an angel is his own good and his own + truth, thus his own love and his own faith (n. 10298, 10367). + He is his own understanding and his own will, for everything of + life is there from; the life of good is from the will, and the + life of truth is from the understanding (n. 10076, 10177, + 10264, 10284). + + {Footnote 3} The correspondence of the hands, arms, and + shoulders, with the Greatest man or heaven (n. 4931-4937). In + the Word, "arms" and hands signify power (n. 878, 3091, 4932, + 4933, 6947, 10019). + + +232. It has been shown above (n. 137) that the Divine truth that goes +forth from the Lord has all power, and that angels have power to the +extent that they are receptions of Divine truth from the Lord. But +angels are so far receptions of Divine truth as they are receptions +of Divine good, for truths have all their power from good, and none +apart from good. So, too, good has all its power through truths, and +none apart from truths. Power springs from the conjunction of these +two. The same is true of faith and love; for it is the same whether +you say truth or faith, since everything of faith is truth; also it +is the same whether you say good or love, since everything of love is +good.{1} The great power that angels have by means of truths from +good is shown also from this, that when an evil spirit is merely +looked at by the angels he falls into a swoon, and does not appear +like a man, and this until the angel turns away his eyes. Such an +effect is produced by the look of the eyes of angels, because the +sight of angels is from the light of heaven, and the light of heaven +is Divine truth (see above, n. 126-132). Moreover, the eyes +correspond to truths from good.{2} + + {Footnote 1} All power in heaven is the power of truth from + good, thus of faith from loves (n. 3091, 3563, 6423, 8304, + 9643, 10019, 10182). All power is from the Lord, because from + Him is every truth of faith and every good of love (n. 9327, + 9410). This power is meant by the keys given to Peter (n. + 6344). It is Divine truth going forth from the Lord that has + all power (n. 6948, 8200). This power of the lord is what is + meant by "sitting at the right hand of Jehovah" (n. 3387, 4592, + 4933, 7518, 7673, 8281, 9133). The right had means power (n. + 10019). + + {Footnote 2} The eyes correspond to truths from good + (n. 4403-4421, 4523-4534, 6923). + + +233. As truths from good have all power, so falsities from evil have +no power at all;{1} and as all in hell are in falsities from evil +they have no power against truth and good. But what power they have +among themselves, and what power evil spirits have before they are +cast into hell, will be told hereafter. + + {Footnote 1} Falsity from evil has no power, because truth from + food has all power (n. 6784, 10481). + + + +234. XXVII. THE SPEECH OF ANGELS. + +Angels talk with each other just as men do in the world, and on +various subjects, as on domestic matters, and on matters of the civil +state, and of moral, and spiritual life. And there is no difference +except that their talk is more intelligent than that of men, because +it is from more interior thought. I have been permitted to associate +with them frequently, and to talk with them as friend with friend, +and sometimes as stranger with stranger; and as I was then in a state +like theirs I knew no otherwise than that I was talking with men on +the earth. + + +235. Angelic speech, like human speech, is distinguished into words; +it is also audibly uttered and heard; for angels, like men, have +mouth, tongue, and ears, and an atmosphere in which the sound of +their speech is articulated, although it is a spiritual atmosphere +adapted to angels, who are spiritual. In their atmosphere angels +breathe and utter words by means of their breath, as men do In their +atmosphere.{1} + + {Footnote 1} In the heavens there is respiration, but it is of + an interior kind (n. 3884, 3885) from experience (n. 3884, + 3885, 3891, 3893). There are differing respirations there, + varying in accordance with their states (n. 1119, 3886, 3887, + 3889, 3892, 3893). The evil are wholly unable to breathe in + heaven, and they are suffocated if they go there (n. 3894). + + +236. In the entire heaven all have the same language, and they all +understand one another, to whatever society, near or remote, they +belong. Language there is not learned but is instinctive with +everyone, for it flows from their very affection and thought, the +tones of their speech corresponding to their affections, and the +vocal articulations which are words corresponding to the ideas of +thought that spring from the affections; and because of this +correspondence the speech itself is spiritual, for it is affection +sounding and thought speaking. [2] Any one who gives any thought to +it can see that all thought is from affection which pertains to love, +and that the ideas of thought are the various forms into which the +general affection is distributed; for no thought or idea is possible +apart from affection-the soul and life of thought is from affection. +This enables angels to know, merely from another's speech, what he +is-from the tone what his affection is, and from the vocal +articulations or words what his mind is. The wiser angels know what +the ruling affection is from a single series of words, for that +affection is what they chiefly attend to. [3] It is known that each +individual has a variety of affections, one affection when in joy, +another when in grief, another when in sympathy and compassion, +another when in sincerity and truth, another when in love and +charity, another when in zeal or in anger, another when in simulation +and deceit, another when in quest of honor and glory, and so on. But +the ruling affection or love is in all of these; and for this reason +the wiser angels, because they perceive that love, know from the +speech the whole state of another. [4] This it has been granted me to +know from much experience. I have heard angels disclosing the +character of another's life merely from hearing him speak. They also +said that from any ideas of another's thought they could know all +things of his life, because from those ideas they know his ruling +love, in which are all things in their order. They know also that +man's book of life is nothing else. + + +237. Angelic language has nothing in common with human languages +except certain words that are the sounds of a specific affection; yet +this is true not of the words themselves but of their sounds; on +which subject something will be said in what follows That angelic +language has nothing in common with human languages is evident from +the fact that angels are unable to utter a single word of human +language. This was tried but they could not do it, because they can +utter nothing except what is in entire agreement with their +affections; whatever is not in agreement is repugnant to their very +life, for life belongs to affection, and their speech is from their +life. I have been told that the first language of men on our earth +coincided with angelic language because they had it from heaven; and +that the Hebrew language coincides with it in some respects. + + +238. As the speech of angels corresponds to their affection, and +their affection belongs to their love, and as the love of heaven is +love to the Lord and love towards the neighbor (see above, n. 13-19), +it is evident how choice and delightful their talk must be, affecting +not the ears only but also the interiors of the mind of those who +listen to it. There was a certain hard-hearted spirit with whom an +angel spoke. At length he was so affected by what was said that he +shed tears, saying that he had never wept before, but he could not +refrain, for it was love speaking. + + +239. The speech of angels is likewise full of wisdom because it +proceeds from their interior thoughts, and their interior thought is +wisdom, as their interior affection is love, and in their speech +their love and wisdom unite. For this reason their speech is so full +of wisdom that they can express in a single word what man cannot +express in a thousand words also the ideas of their thought include +things that are beyond man's comprehension, and still more his power +of expression. This is why the things that have been heard and seen +in heaven are said to be ineffable, and such as ear hath never heard +nor eye seen. [2] That this is true I have also been permitted to +learn by experience. At times I have entered into the state in which +angels are, and in that state have talked with them, and I then +understood everything. But when I was brought back into my former +state, and thus into the natural thought proper to man, and wished to +recall what I had heard I could not; for there were thousands of +things unadapted to the ideas of natural thought, and therefore +inexpressible except by variegations of heavenly light, and thus not +at all by human words. [3] Also the ideas of thought of the angels +from which their words spring are modifications of the light of +heaven, and the affections from which the tones of the words spring +are variations of the heat of heaven, the light of heaven being +Divine truth or wisdom, and the heat of heaven the Divine good or +love (see above, n. 126-140); and the angels have their affection +from the Divine love, and their thought from the Divine wisdom.{1} + + {Footnote 1} The ideas of angels, from which they speak, are + expressed by wonderful variegations of the light of heaven (n. + 1646, 3343, 3993). + + +240. Because the speech of angels proceeds directly from their +affection, and the ideas of their thought are the various forms into +which their general affection is distributed (see above, n. 236), +angels can express in a moment what a man cannot express in half an +hour; also they can set forth in a few words what has been expressed +in writing on many pages; and this, too, has been proved to me by +much experience.{1} Thus the angels' ideas of thought and the words +of their speech make one, like effecting cause and effect; for what +is in the ideas of thought as cause is presented in the words as +effect, and this is why every word comprehends in itself so many +things. Also all the particulars of angelic thought, and thus of +angelic speech, appear when presented to view like a thin wave or +circumfluent atmosphere, in which are innumerable things in their +order derived from angelic wisdom, and these enter another's thought +and affect him. The ideas of thought of everyone, both angel and man, +are presented to view in the light of heaven, whenever the Lord +pleases.{2} + + {Footnote 1} Angels can express by their speech in a moment + more than a man can express by his in half an hour; and they + can also express things that do not fall into the expressions + of human speech (n. 1641-1643, 1645, 4609, 7089). + + {Footnote 2} The innumerable things contained in one idea of + thought (n. 1008, 1869, 4946, 6613-6618). The ideas of man's + thought are opened in the other life, and what they are is + presented to view to the life (n. 1869, 3310, 5510). What their + appearance is (n. 6601, 8885). The ideas of angels of the + inmost heaven present an appearance of flamy light (n. 6615). + The ideas of angels of the outmost heaven present an appearance + of thin white clouds (n. 6614). An angelic idea seen, from + which there was a radiation towards the Lord (n. 6620). Ideas + of thought extend themselves widely into the societies of + angels round about (n. 6598-6613). + + +241. The speech of angels of the Lord's celestial kingdom resembles +the speech of the angels of His spiritual kingdom, but it is from +more interior thought. Celestial angels are in good of love to the +Lord, and therefore speak from wisdom; while spiritual angels are in +the good of charity towards the neighbor, which in its essence is +truth (n. 215), and therefore speak from intelligence, for wisdom is +from good, and intelligence is from truth. For this reason the speech +of celestial angels is like a gentle stream, soft, and as it were +continuous; but the speech of spiritual angels is slightly vibratory +and divided. The speech of celestial angels has much of the tones of +the vowels u and o; while the speech of spiritual angels has much of +the tones of e and i;{1} for the vowels stand for tone, and in the +tone there is affection, the tone of the speech of angels +corresponding to their affection, as has been said above (n. 236); +while the vocal articulations, which are words, correspond to the +ideas of thought which spring from affection. As the vowels are not +essential to a language, but serve by means of tones to elevate the +words to the various affections according to each one's state, so in +the Hebrew tongue the vowels are not expressed, and are also +variously pronounced. From this a man's quality in respect to his +affection and love is known to the angels. Also in the speech of +celestial angels there are no hard consonants, and it rarely passes +from one consonant to another without the interposition of a word +beginning with a vowel. This is why in the Word the particle "and" is +so often interposed, as can be seen by those who read the Word in the +Hebrew, in which this particle is soft, beginning and ending with a +vowel sound. Again, in the Word, in Hebrew, it can in some measure be +seen from the words used whether they belong to the celestial class +or the spiritual class, that is, whether they involve good or truth. +Those involving good partake largely of the sounds of u and o, and +also somewhat of a, while those involving truth partake of the sounds +of e and i. Because it is especially in tones that affections express +themselves, so in human speech, when great subjects are discussed, +such as heaven [caelum] and God [Deus], those words are preferred +that contain the vowels u and o; and musical tones, whenever such +themes are to be expressed, rise to the same fullness; but not when +less exalted themes are rendered. By such means musical art is able +to express affections of various kinds. + + {Footnote 1} [As these vowels are pronounced in European + language. -- Tr.] + + +242. In angelic speech there is a kind of symphony that cannot be +described;{1} which comes from the pouring forth and diffusion of the +thoughts and affections from which speech flows, in accordance with +the form of heaven, and all affiliation and all communication in +heaven is in accordance with that form. That angels are affiliated in +accordance with the form of heaven, and that their thoughts and +affections flow in accordance with it may be seen above (n. 200-212). + + {Footnote 1} In angelic speech there is a symphony with + harmonious cadence (n. 1648, 1649, 7191). + + +243. Speech like that in the spiritual world is inherent in every man +in his interior intellectual part; but man does not know this, +because this speech does not with man, as with angels, fall into +words analogous to affection; nevertheless this is what causes man, +when he enters the other life, to come into the same speech as +spirits and angels, and thus to know how to speak without +instruction.{1} But more on this subject hereafter. + + {Footnote 1} There is spiritual or angelic speech belonging to + man, though he does not know it (n. 4104). The ideas of the + internal man are spiritual, but during his life in the world + man perceives them naturally, because he then thinks in what is + natural (n. 10236, 10237, 10551). Man comes after death into + his interior ideas (n. 3226, 3342, 3343, 10568, 10604). Those + ideas then form his speech (n. 2470-2479). + + +244. In heaven, as has been said above, all have one speech; but it +is varied in this respect, that the speech of the wise is more +interior and more full of variations of affections and ideas of +thought, while the speech of the less wise is more external and less +full; and the speech of the simple is still more external, consisting +of words from which the meaning is to be gathered in the same way as +when men are talking to one another. There is also speech by the +face, terminating in something sonorous modified by ideas. Again, +there is speech in which heavenly representatives are mingled with +the ideas, and go forth from ideas to sight. There is also speech by +gestures that correspond to affections, and represent things like +those expressed by their words. There is speech by means of the +generals of affections and the generals of thoughts. There is speech +like thunder; besides other kinds. + + +245. The speech of evil and infernal spirits is likewise natural to +them because it is from affections; but it is from evil affections +and consequent filthy ideas, to which angels are utterly averse. Thus +the modes of speaking in hell are opposite to those of heaven; and in +consequence evil spirits cannot endure angelic speech, and angels +cannot endure infernal speech. To the angels infernal speech is like +a bad odor striking the nostrils. The speech of hypocrites, who are +such as are able to feign themselves angels of light, resembles in +respect to words the speech of angels, but in respect to affections +and consequent ideas of thought it is the direct opposite. +Consequently, when the inner nature of their speech is perceived as +wise angels perceive it, it is heard as the gnashing of teeth, and +strikes with horror. + + + +246. XXVIII. THE SPEECH OF ANGELS WITH MAN. + +Angels who talk with man do not talk in their own language, nor in +any language unknown to man, but in the man's own language, or in +some other language with which he is acquainted. This is so because +when angels speak with man they turn themselves to him and conjoin +themselves with him; and this conjunction of angel with man causes +the two to be in like thought; and as man's thought coheres to his +memory, and this is the source of his speech, the two have the same +language. Moreover, when an angel or a spirit comes to a man, and by +turning to him is conjoined to him, he so enters into the entire +memory of the man that he is scarcely conscious that he does not +himself know whatever the man knows, including his languages. [2] I +have talked with angels about this, and have said that perhaps they +thought that they were addressing me in my mother tongue, since it is +so perceived; and yet it was I and not they that spoke; and that this +is evident from the fact that angels cannot utter a single word of +human language (see n. 237); furthermore, human language is natural +and they are spiritual, and spiritual beings cannot give expression +to any thing in a natural way. To this they replied that they are +aware that their conjunction with the man with whom they are speaking +is with his spiritual thought; but because his spiritual thought +flows into his natural thought, and his natural thought coheres to +his memory, the language of the man and all his knowledge appear to +them to be their own; and that this is so for this reason, that while +it is the Lord's pleasure that there should be such a conjunction +with and sort of insertion of man into heaven, yet the state of man +is now such that there can no longer be such conjunction with angels, +but only with spirits who are not in heaven. [3] When I talked about +this with spirits also they were unwilling to believe that it is the +man that speaks, insisting that they spoke in man, also that man's +knowledge is their knowledge and not the man's knowledge, +consequently that everything that man knows is from them. I tried to +convince them by many proofs that this is not true, but in vain. Who +are meant by spirits and who are meant by angels will be told further +on when the world of spirits is treated of. + + +247. There is another reason why angels and spirits conjoin +themselves so closely with man as not to know but that what is man's +is their own, namely, that there is such conjunction between the +spiritual world and the natural world in man that the two are +seemingly one. But inasmuch as man has separated himself from heaven +the Lord has provided that there should be angels and spirits with +each individual, and that man should be ruled by the Lord through +these. This is the reason for such close conjunction. It would have +been otherwise if man had not separated himself; for in that case he +might have been ruled by the Lord through the general influx from +heaven, without spirits and angels being adjoined to him. But this +subject will be specially considered in what follows when the +conjunction of heaven with man is treated of. + + +248. The speech of an angel or spirit with man is heard by him as +audibly as the speech of man with man, yet by himself only, and not +by others who stand near; and for the reason that the speech of an +angel or spirit flows first into a man's thought, and by an inner way +into his organ of hearing, and thus moves it from within; while the +speech of man with man flows first into the air and by an outward way +into his organ of hearing, and moves it from without. Evidently, +then, the speech of an angel or spirit with man is heard within him; +but as the organs of hearing are thus equally moved, the speech is +equally audible. That the speech of an angel or a spirit flows down +from within even into the ear has been made clear to me by the fact +that it flows also into the tongue, causing a slight vibration, but +without any such motion as when the man himself by means of the +tongue forms the sound of speech into words. + + +249. But at the present day to talk with spirits is rarely granted +because it is dangerous;{1} for then the spirits know, what otherwise +they do not know, that they are with man; and evil spirits are such +that they hold man in deadly hatred, and desire nothing so much as to +destroy him both soul and body, and this they do in the case of those +who have so indulged themselves in fantasies as to have separated +from themselves the enjoyments proper to the natural man. Some also +who lead a solitary life sometimes hear spirits talking with them, +and without danger; but that the spirits with them may not know that +they are with man they are at intervals removed by the Lord; for most +spirits are not aware that there is any other world than that in +which they live, and therefore are unaware that there are men +anywhere else; and this is why man is not permitted to speak with +them in return. If he did they would know. Again, those who meditate +much on religious subjects, and are so intent upon them as to see +them as it were inwardly within themselves, begin to hear spirits +speaking with them; for religious persuasions, whatever they are, +when man dwells upon them by himself and does not adapt them to the +various things of use in the world, penetrate to the interiors and +rest there, and occupy the whole spirit of the man, and even enter +into the spiritual world and act upon the spirits there. But such +persons are visionaries and enthusiasts; and whatever spirit they +hear they believe to be the Holy Spirit, when, in fact, such spirits +are enthusiastic spirits. Such spirits see falsities as truths, and +so seeing them they induce not themselves only but also those they +flow into to believe them. Such spirits, however, have been gradually +removed, because they began to lure others into evil and to gain +control over them. Enthusiastic spirits are distinguished from other +spirits by their believing themselves to be the Holy Spirit, and +believing what they say to be Divine. As man honors such spirits with +Divine worship they do not attempt to harm him. I have sometimes +talked with them, and the wicked things they infused into their +worshipers were then disclosed. They dwell together towards the left, +in a desert place. + + {Footnote 1} Man is able to talk with spirits and angels; and + the ancient people frequently talked with them (n. 67-69, 784, + 1634, 1636, 7802). In some earths angels and spirits appear in + human form and talk with the inhabitants (n. 10751, 10752). But + on this earth at this day it is dangerous to talk with spirits, + unless man is in true faith, and is led by the Lord (n. 784, + 9438, 10751). + + +250. But to speak with the angels of heaven is granted only to those +who are in truths from good, especially to those who are in the +acknowledgment of the Lord and of the Divine in His Human, because +this is the truth in which the heavens are. For, as it has been shown +above, the Lord is the God of heaven (n. 2-6); it is the Divine of +the Lord that makes heaven (n. 7-12); the Divine of the Lord in +heaven is love to Him and charity towards the neighbor from Him (n. +13-19); the whole heaven in one complex reflects a single man; also +every society of heaven; and every angel is in complete human form, +and this from the Divine Human of the Lord (n. 59-86). All of which +makes evident that only those whose interiors are opened by Divine +Truths, even to the Lord, are able to speak with the angels of +heaven, since it is into these truths with man that the Lord flows, +and when the Lord flows in heaven also flows in. Divine truths open +the interiors of man because man was so created as to be in respect +to his internal man an image of heaven, and in respect to his +external an image of the world (n. 57); and the internal man is +opened only by means of Divine truth going forth from the Lord, +because that is the light of heaven and the life of heaven (n. +126-140). + + +251. The influx of the Lord Himself into man is into his forehead, +and from that into the whole face, because the forehead of man +corresponds to love, and the face corresponds to all his +interiors.{1} The influx of spiritual angels into man is into his +head every where, from the forehead and temples to the whole part +that contains the cerebrum, because that region of the head +corresponds to intelligence; but the influx of celestial angels is +into that part of the head that contains the cerebellum, and is +called the occiput, from the ears all around even to the neck, for +that region corresponds to wisdom. All the speech of angels with man +enters by these ways into his thought; and by this means I have +perceived what angels they were that spoke with me. + + {Footnote 1} The "forehead" corresponds to heavenly love, and + consequently in the Word signifies that love (n. 9936). The + "face" corresponds to the interiors of man, which belong to + thought and affection (n. 1568, 2988 2989, 3631, 4796, 4797, + 4800, 5165, 5168, 5695, 9306). The face is formed to + correspondence with the interiors (n. 4791-4805, 5695). + Consequently the "face," in the Word, signifies the interiors + (n. 1999, 2434, 3527, 4066, 4796). + + +252. Those who talk with the angels of heaven also see the things +that exist in heaven, because they are then seeing in the light of +heaven, for their interiors are in that light; also the angels +through them see the things that are on the earth,{1} because in them +heaven is conjoined to the world and the world is conjoined to +heaven. For (as has been said above n. 246), when the angels turn +themselves to man they so conjoin themselves to him as to be wholly +unaware that what pertains to the man is not theirs--not only what +pertains to his speech but also to his sight and hearing; while man, +on the other hand, is wholly unaware that the things that flow in +through the angels are not his. Such was the conjunction that existed +between angels of heaven and the most ancient people on this earth, +and for this reason their times were called the Golden Age. Because +this race acknowledged the Divine under a human form, that is, the +Lord, they talked with the angels of heaven as with their friends, +and angels of heaven talked with them as with their friends; and in +them heaven and the world made one. But after those times man +gradually separated himself from heaven by loving himself more than +the Lord and the world more than heaven, and in consequence began to +feel the delights of the love of self and the world as separate from +the delights of heaven, and finally to such an extent as to be +ignorant of any other delight. Then his interiors that had been open +into heaven were closed up, while his exteriors were open to the +world; and when this takes place man is in light in regard to all +things of the world, but in thick darkness in regard to all things of +heaven. + + {Footnote 1} Spirits are unable to see through man any thing + that is in this solar world, but they have seen through my + eyes; the reason (n. 1880). + + +253. Since those times it is only rarely that any one has talked with +the angels of heaven; but some have talked with spirits who are not +in heaven. This is so because man's interior and exterior faculties +are such that they are turned either towards the Lord as their common +center (n. 124), or towards self, that is, backwards from the Lord. +Those that are turned towards the Lord are also turned towards +heaven. But those that are turned towards self, are turned also +towards the world. And to elevate these is a difficult matter; +nevertheless the Lord elevates them as much as is possible, by +turning the love about; which is done by means of truths from the +Word. + + +254. I have been told how the Lord spoke with the prophets through +whom the Word was given. He did not speak with them as He did with +the ancients, by an influx into their interiors, but through spirits +who were sent to them, whom He filled with His look, and thus +inspired with the words which they dictated to the prophets; so that +it was not influx but dictation. And as the words came forth directly +from the Lord, each one of them was filled with the Divine and +contains within it an internal sense, which is such that the angels +of heaven understand the words in a heavenly and spiritual sense, +while men understand them in a natural sense. Thus has the Lord +conjoined heaven and the world by means of the Word. How the Lord +fills spirits with the Divine by His look has also been made clear. A +spirit that has been filled by the Lord with the Divine does not know +otherwise than that he is the Lord, and that it is the Divine that is +speaking; and this continues until he has finished speaking. After +that he perceives and acknowledges that he is a spirit, and that he +spoke from the Lord and not from himself. Because this was the state +of the spirits who spoke with the prophets they said that it was +Jehovah that spoke; the spirits even called themselves Jehovah, as +can be seen both from the prophetical and historical parts of the +Word. + + +255. That the nature of the conjunction of angels and spirits with +man may be understood I am permitted to mention some notable things +by which it may be elucidated and verified. When angels and spirits +turn themselves to man they do not know otherwise than that the man's +language is their own and that they have no other language; and for +the reason that they are there in the man's language, and not in +their own, which they have forgotten. But as soon as they turn +themselves away from the man they are in their own angelic and +spiritual language, and know nothing about the man's language. I have +had a like experience when in company with angels and in a state like +theirs. I then talked with them in their language and knew nothing of +my own, having forgotten it; but as soon as I ceased to be present +with them I was in my own language. [2] Another notable fact is that +when angels and spirits turn themselves to a man they are able to +talk with him at any distance; they have talked with me at a +considerable distance as audibly as when they were near. But when +they turn themselves away from man and talk with each other man hears +nothing at all of what they are saying, even if it be close to his +ear. From this it was made clear that all conjunction in the +spiritual world is determined by the way they turn. [3] Another +notable fact is that many spirits together can talk with a man, and +the man with them; for they send one of their number to the man with +whom they wish to speak, and the spirit sent turns himself to the man +and the rest of them turn to their spirit and thus concentrate their +thoughts, which the spirit utters; and the spirit then does not know +otherwise than that he is speaking from himself, and they do not know +otherwise than that they are speaking. Thus also is the conjunction +of many with one effected by turning.{1} But of these emissary +spirits, who are also called subjects, and of communication by means +of them, more will be said hereafter. + + {Footnote 1} Spirits sent from one society of spirits to other + societies are called subjects (n. 4403, 5856). Communications + in the spiritual world are effected by such emissary spirits + (n. 4403, 5856, 5983). A spirit when he is sent forth, and + serves as a subject thinks from those by whom he is sent forth + and not from himself (n. 5985-5987). + + +256. An angel or spirit is not permitted to speak with a man from his +own memory, but only from the man's memory; for angels and spirits +have a memory as well as man. If a spirit were to speak from his own +memory with a man the man would not know otherwise than that the +thoughts then in his mind were his own, although they were the +spirit's thoughts. This would be like the recollection of something +which the man had never heard or seen. That this is so has been given +me to know from experience. This is the source of the belief held by +some of the ancients that after some thousands of years they were to +return into their former life, and into everything they had done, and +in fact, had returned. This they concluded because at times there +came to them a sort of recollection of things that they had never +seen or heard. This came from an influx from the memory of spirits +into their ideas of thought. + + +257. There are also spirits called natural and corporeal spirits. +When these come to a man they do not conjoin themselves with his +thought, like other spirits, but enter into his body, and occupy all +his senses, and speak through his mouth, and act through his members, +believing at the time that all things of the man are theirs. These +are the spirits that obsess man. But such spirits have been cast into +hell by the Lord, and thus wholly removed; and in consequence such +obsessions are not possible at the present time.{1} + + {Footnote 1} External or bodily obsessions are not permitted at + the present time, as they were formerly (n. 1983). But at + present internal obsessions, which pertain to the mind, are + permitted more than formerly (n. 1983, 4793). Man is inwardly + obsessed when he has filthy and scandalous thoughts about God + and the neighbor, and is withheld from making them known only + by external consideration, which are fear of the loss of + reputation, honor, gain and fear of the law and of loss of life + (n. 5990). Of the devilish spirits who chiefly obsess the + interiors of man (n. 4793). Of the devilish spirits who long to + obsess the exteriors of man; that such are shut up in hell (n. + 2752, 5990). + + + +258. XXIX. WRITINGS IN HEAVEN. + +As the angels have speech, and their speech consists of words, they +also have writings; and by writing as well as by speech they give +expression to what is in their minds. At times I have had papers sent +to me, traced with written words precisely like manuscripts in the +world, and others like printed sheets; and I was able to read them in +a like way, but was allowed to get from them only an idea here and +there; for the reason that it is not in accordance with Divine order +for man to be taught by writings from heaven; but he must be taught +by means of the Word only; for it is only by means of the Word that +there is communication and conjunction of heaven with the world, thus +of the Lord with man. That papers written in heaven were seen also by +the prophets is shown in Ezekiel: + + When I looked, behold a hand was put forth by a spirit + unto me, and a roll of a book was therein which he + unrolled in my sight; it was written on the front and on + the back (2:9, 10). + +And in John: + + I saw upon the right hand of Him that sat on the throne a + book written within and on the back, sealed up with seven + seals (Apoc. 5:1). + + +259. The existence of writings in the heavens is a provision of the +Lord for the sake of the Word; for the Word in its essence is Divine +truth, and from it is all heavenly wisdom, both with men and with +angels; for the Word was dictated by the Lord, and what is dictated +by the Lord passes through all the heavens in order and terminates +with man. Thereby it is adapted both to the wisdom of angels and the +intelligence of men. Thereby, too, the angels have a Word, and read +it the same as men do on the earth, and also draw from it their +doctrinals, and preach from it (n. 221). It is the same Word; but its +natural sense, which is the sense of the letter with us, does not +exist in heaven, but only the spiritual sense, which is its internal +sense. What this sense is can be seen in the small treatise on The +White Horse spoken of in the Apocalypse. + + +260. A little paper was at one time sent to me from heaven, on which +there were a few words only written in Hebrew letters, and I was told +that every letter involved arcana of wisdom, and that these arcana +were contained in the inflections and curvatures of the letters, and +thus also in the sounds. This made clear to me what is signified by +these words of the Lord: + + Verily I say unto you, until heaven and earth pass away, + one iota or one tittle shall not pass away from the law + (Matt. 5:18). + +That the Word in every tittle of it is Divine is known in the church; +but just where the Divine lies hid in every tittle has not been known +heretofore, and therefore shall be told. In the inmost heaven the +writing consists of various inflected and circumflected forms, and +the inflections and circumflections are in accordance with the forms +of heaven. By means of these angels express the arcana of their +wisdom, and also many things that they are unable to express in +spoken words; and what is wonderful, the angels know this writing +without training or a teacher, it being implanted in them like their +speech (see n. 236); therefore this writing is heavenly writing. It +is implanted because all extension of thoughts and affections and +consequent communication of intelligence and wisdom of the angels +proceeds in accordance with the form of heaven (n. 201); and for the +same reason their writing flows into that form. I have been told that +the most ancient people on this earth, before letters were invented, +had such writing; and that it was transferred into the letters of the +Hebrew language, and these letters in ancient times were all +inflected, and none of them, as at present, were bounded by straight +lines. Thus it is that in the Word Divine things and arcana of heaven +are contained even in its iotas, points and tittles. + + +261. This writing in characters of a heavenly form is in use in the +inmost heaven, the angels of which surpass all others in wisdom. By +means of these characters they express the affections, from which +thoughts flow and follow in order in accordance with the subject +treated of. Consequently these writings, which I have also been +permitted to see, involve arcana which thought cannot exhaust. But +such writings do not exist in the lower heavens. The writings there +resemble the writings in the world, having like characters, and yet +they are not intelligible to man, because they are in angelic +language; and angelic language is such that it has nothing in common +with human languages (n. 237), since by the vowels they express +affections, and by the consonants the ideas of thought from the +affections, and by the words from these the sense of the matter (see +above, n. 236, 241). Moreover, in this writing, which I have also +seen, more is involved in a few words than a man can express in +several pages. In this way they have the Word written in the lower +heavens; but in the inmost heaven in heavenly characters. + + +262. It is a notable fact that the writings in the heavens flow +naturally from their very thoughts, and this so easily that the +thought puts itself forth, as it were, and the hand never hesitates +in the choice of a word, because both the words they speak and those +they write correspond to the ideas of their thought; and all +correspondence is natural and spontaneous. There are also writings in +the heavens that exist without the aid of the hand, from mere +correspondence with the thoughts; but these are not permanent. + + +263. I have also seen writings from heaven made up of mere numbers +set down in order and in a series, just as in writings made up of +letters and words; and I have been taught that this writing is from +the inmost heaven, and that their heavenly writing (spoken of above, +n. 260, 261), when the thought from it flows down, is set forth +before the angels of the lower heavens in numbers, and that this +numerical writing likewise involves arcana, some of which can neither +be comprehended by thought nor expressed by words. For all numbers +correspond, and have a meaning, the same as words do, in accordance +with the correspondence;{1} yet with the difference that in numbers +generals are involved, and in words particulars; and as one general +involves innumerable particulars, so more arcana are involved in +numerical writing than in literal writing. From this I could see that +in the Word numbers as well as words signify things. What the simple +numbers signify, as 2, 3, 4, 5, 6, 7, 8, 9, 10, 12, and what the +compound numbers, as 20, 30, 50, 70, 100, 144, 1000, 10,000, 12,000, +and others, may be seen in the Arcana Celestia, where they are +treated of. In this writing in heaven, a number is always prefixed on +which those following in a series depend as on their subject; for +that number is as it were an index to the matter treated of, and from +it is the determination of the numbers that follow to the particular +point. + + {Footnote 1} All numbers in the Word signify things (n. 482, + 487, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, + 6470, 6175, 9488, 9659, 10217, 10253). Shown from heaven (n. + 4495, 5265). Composite numbers have the same signification as + the simple numbers from which they result by multiplication (n. + 5291, 5335, 5708, 7973). The most ancient people possessed + heavenly arcana expressed in numbers forming a kind of + computation of states of the church (n. 575). + + +264. Those who know nothing about heaven, and who are unwilling to +have any other idea of it than as of something purely atmospherical, +in which the angels fly about as intellectual minds, having no sense +of hearing or seeing, are unable to conceive that the angels have +speech and writing; for they place the existence of everything real +in what is material; and yet the writings in heaven have as real an +existence as those in the world, and the angels there have everything +that is useful for life and useful for wisdom. + + + +265. XXX. THE WISDOM OF THE ANGELS OF HEAVEN. + +The nature of angelic wisdom can scarcely be comprehended, because it +so greatly transcends human wisdom that the two cannot be compared; +and whatever is thus transcendent does not seem to be any thing. +Moreover, some truths that must enter into a description of it are as +yet unknown, and until these become known they exist in the mind as +shadows, and thus hide the thing as it is in itself. Nevertheless, +these truths can be known, and when known be comprehended, provided +the mind takes any interest in them; for interest carries light with +it because it is from love; and upon those who love the things +pertaining to Divine and heavenly wisdom light shines forth from +heaven and gives enlightenment. + + +266. What the wisdom of the angels is can be inferred from the fact +that they are in the light of heaven, and the light of heaven in its +essence is Divine truth or Divine wisdom; and this light enlightens +at the same time their inner sight, or sight of the mind, and their +outer sight, or sight of the eyes. (That the light of heaven is +Divine truth or Divine wisdom may be seen above, n. 126-133.) The +angels are also in heavenly heat, which in its essence is Divine good +or Divine love, and from that they have an affection and longing to +become wise. (That the heat of heaven is Divine good or Divine love +may be seen above, n. 133-140.) That the angels are in wisdom, even +to the extent that they may be called wisdoms, follows from the fact +that their thoughts and affections all flow in accordance with the +heavenly form, and this form is the form of Divine wisdom; also that +their interiors, which are recipients of wisdom, are arranged in that +form. (That the thoughts and affections of angels flow in accordance +with the form of heaven, and consequently their intelligence and +wisdom, may be seen above, n. 201-212.) [2] That the angels have +supereminent wisdom is shown also by the fact that their speech is +the speech of wisdom, for it flows directly and spontaneously from +thought, and their thought from their affection, thus their speech is +thought from affection in outward form; consequently there is nothing +to withdraw them from the Divine influx, and nothing from without +such as enters into the speech of man from other thoughts. (That the +speech of angels is the speech of their thought and affection may be +seen above, n. 234-235.) That the angels have such wisdom is in +accord with the fact that all things that they behold with their eyes +and perceive by their senses agree with their wisdom, since they are +correspondences of it, and thus the objects perceived are +representative forms of the things that constitute their wisdom. +(That all things seen in the heavens are correspondences with the +interiors of angels and representations of their wisdom may be seen +above, n. 170-182.) [3] Furthermore, the thoughts of angels are not +limited and contracted by ideas from space and time, as human +thoughts are, for spaces and times belong to nature, and the things +that belong to nature withdraw the mind from spiritual things, and +deprive intellectual sight of its proper range. (That the ideas of +angels are apart from time and space, and thus less limited than +human ideas, may be seen above, n. 162-169 and 191-199.) Again, the +thoughts of angels are neither brought down to earthly and material +things, nor interrupted by anxieties about the necessities of life; +thus they are not withdrawn by such things from the delights of +wisdom, as the thoughts of men in the world are; for all things come +to them gratuitously from the Lord; they are clothed gratuitously, +are fed gratuitously, are housed gratuitously (n. 181-190), and +besides this they receive delights and pleasures in the degree of +their reception of wisdom from the Lord. These things have been said +to make clear why it is that angels have so great wisdom.{1} + + {Footnote 1} The wisdom of angels, that it is incomprehensible + and ineffable (n. 2795, 2796, 2802, 3314, 3404, 3405, 9094, + 9176). + + +267. Angels are capable of receiving such wisdom because their +interiors are open; and wisdom, like every other perfection, +increases towards the interiors, thus to the extent that interiors +are opened.{1} In every angel there are three degrees of life, +corresponding to the three heavens (see n. 29-40)--those in whom the +first degree has been opened are in the first or outmost heaven; +those in whom the second degree has been opened are in the second or +middle heaven; while those in whom the third degree has been opened +are in the third or inmost heaven. The wisdom of angels in the +heavens is in accordance with these degrees. Therefore the wisdom of +the angels of the inmost heaven immeasurably surpasses the wisdom of +angels of the middle heaven, and the wisdom of these immeasurably +surpasses the wisdom of angels of the outmost heaven (see above, +n. 209, 210; and what degrees are, n. 38). There are such differences +because the things which are in the higher degree are particulars, +and those in the lower degree are generals, and generals are +containants of particulars. Particulars compared with generals are as +thousands or myriads to one; and such is the wisdom of the angels of +a higher heaven compared with the wisdom of the angels of a lower +heaven. In like manner the wisdom of the latter surpasses the wisdom +of man, for man is in a bodily state and in those things that belong +to the bodily senses, and man's bodily sense belongs to the lowest +degree. This makes clear what kind of wisdom those possess who think +from things of sense, that is, who are called sensual men, namely, +that they have no wisdom, but merely knowledge.{2} But it is +otherwise with men whose thoughts are raised above the things of +sense, and especially with those whose interiors have been opened +even into the light of heaven. + + {Footnote 1} So far as man is raised up from outward towards + inward things he comes into light, that is, into intelligence + (n. 6183, 6313). There is an actual elevation (n. 7816, 10330). + Elevation from outward to inward things is like elevation out + of a mist into light (n. 4598). As outer things in man are + farther removed from the Divine they are relatively obscure (n. + 6451). Likewise relatively confused (n. 996, 3855). Inner + things are more perfect because they are nearer to the Divine + (n. 5146, 5147). In what is internal there are thousands and + thousands of things that appear in what is external as one + general thing (n. 5707). Consequently as thought and perception + are more interior they are clearer (n. 5920). + + {Footnote 2} The sensual is the outmost of man's life adhering + to and inhering in his bodily part (n. 5077, 5767, 9212, 9216, + 9331, 9730). He is called a sensual man who judges all things + and draws all his conclusions from the bodily senses, and + believes nothing except what he sees with his eyes and touches + with his hands (n. 5094, 7693). Such a man thinks in externals, + and not interiorly in himself (n. 5089, 5094, 6564, 7693). His + interiors are so closed up that he sees nothing of spiritual + truth in them (n. 6564, 6844, 6845). In a word, he is in gross + natural light and thus perceives nothing that is from the light + of heaven (n. 6201, 6310, 6564, 6598, 6612, 6614, 6622, 6624, + 6844, 6845). Interiorly he is antagonistic to the things of + heaven and the church (n. 6201, 6316, 6844, 6845, 6948, 6949). + The learned who have confirmed themselves against the truths of + the church come to be such (n. 6316). Sensual men are more + cunning and malicious than others (n. 7693, 10236). They reason + keenly and cunningly, but from the bodily memory, in which they + place all intelligence (n. 195, 196, 5700, 10236). But they + reason from the fallacies of the senses (n. 5084, 6948, 6949, + 7693). + + +268. It can be seen how great the wisdom of angels is from the fact +that in the heavens there is a communication of all things; +intelligence and wisdom are communicated from one to another, and +heaven is a common sharing of all goods; and this for the reason that +heavenly love is such that it wishes what is its own to be another's; +consequently no one in heaven perceives his own good in himself to be +good unless it is also in another; and this is the source of the +happiness of heaven. This the angels derive from the Lord, for such +is His Divine love. That there is such a communication of all things +in the heavens it has been permitted me to know by experience. +Certain simple spirits were at one time taken up into heaven, and +when there they entered into angelic wisdom, and then understood +things that they were never before able to comprehend, and spoke +things that they were unable to utter in their former state. + + +269. The wisdom of the angels is indescribable in words; it can only +be illustrated by some general things. Angels can express in a single +word what a man cannot express in a thousand words. Again, a single +angelic word contains innumerable things that cannot be expressed in +the words of human language; for in each of the things uttered by +angels there are arcana of wisdom in continuous connection that human +knowledges never reach. Again, what the angels fail to express in the +words of their speech they make up by the tone, in which there is an +affection for the things in their order; for (as has been said above, +n. 236, 241) tones express affections, as words express ideas of +thought from the affections; and for this reason the things heard in +heaven are said to be ineffable. So, too, the angels are able to +express in a few words every least thing written in an entire volume, +and give to every word meanings that elevate the mind to interior +wisdom; for their speech is such as to be in accord with their +affections, and each word is in accord with their ideas; and their +words are varied in infinite ways in accord with the series of things +which in complex are in the thought. [2] Still again, the interior +angels are able to perceive from the tone and from a few words the +entire life of one speaking; for from the tone as varied by the ideas +in the words they perceive his ruling love upon which, as it were, +every particular of his life is inscribed.{1} All this makes clear +the nature of angelic wisdom. In comparison with human wisdom it is +as a myriad to one, or as the moving forces of the whole body, which +are numberless, to the activities from them which appear to human +sense as a single thing, or as the thousand particulars of an object +seen under a perfect microscope to the one obscure thing seen by the +naked eye. [3] Let me illustrate the subject by an example. An angel +from his wisdom was describing regeneration, and brought forward +arcana respecting it in their order even to some hundreds, filling +each of them with ideas in which there were interior arcana, and this +from beginning to end; for he explained how the spiritual man is +conceived anew, is carried as it were in the womb, is born, grows up +and is gradually perfected. He said that the number of arcana could +be increased even to thousands, and that those told were only about +the regeneration of the external man, while there were numberless +more about the regeneration of the internal man. From these and other +like things heard from the angels it has been made clear to me how +great is their wisdom, and how great in comparison is the ignorance +of man, who scarcely knows what regeneration is, and is ignorant of +every least step of the process when he is being regenerated. + + {Footnote 1} That which universally rules or is dominant in man + is in every particular of his life, thus in each thing and all + things of his thought and affection (n. 4459, 5949, 6159, 6571, + 7648, 8067, 8853-8858). A man is such as his ruling love is (n. + 917, 1040, 8858); illustrated by examples (n. 8854, 8857). That + which rules universally constitutes the life of the spirit of + man (n. 7648). It is his very will, his very love, and the end + of his life, since that which a man will he loves, and that + which he loves he has as an end (n. 1317, 1568, 1571, 1909, + 3796, 5949, 6936). Therefore man is such as his will is, or + such as his ruling love is, or such as the end of his life is + (n. 1568, 1571, 3570, 4054, 6571, 6935, 6938, 8856, 10076, + 10109, 10110, 10284). + + +270. The wisdom of the angels of the third or inmost heaven shall now +be described, and also how far it surpasses the wisdom of the angels +of the first or outmost heaven. The wisdom of the angels of the third +or inmost heaven is incomprehensible even to those who are in the +outmost heaven, for the reason that the interiors of the angels of +the third heaven have been opened to the third degree, while the +interiors of angels of the first heaven have been opened only to the +first degree; and all wisdom increases towards interiors and is +perfected as these are opened (n. 208, 267). [2] Because the +interiors of the angels of the third or inmost heaven have been +opened to the third degree, Divine truths are as it were inscribed on +them; for the interiors of the third degree are more in the form of +heaven than the interiors of the second and first degrees, and the +form of heaven is from the Divine truth, thus in accord with the +Divine wisdom, and this is why the truth is as it were inscribed on +these angels, or are as it were instinctive or inborn in them. +Therefore as soon as these angels hear genuine Divine truths they +instantly acknowledge and perceive them, and afterwards see them as +it were inwardly in themselves. As the angels of that heaven are such +they never reason about Divine truths, still less do they dispute +about any truth whether it is so or not; nor do they know what it is +to believe or to have faith. They say, "What is faith? for I perceive +and see that a thing is so." This they illustrate by comparisons; for +example, that it would be as when any one with a companion, seeing a +house and the various things in it and around it, should say to his +companion that he ought to believe that these things exist, and that +they are such as he sees them to be; or seeing a garden and trees and +fruit in it, should say to his companion that he ought to have faith +that there is a garden and trees and fruits, when yet he is seeing +them clearly with his eyes. For this reason these angels never +mention faith, and have no idea what it is; neither do they reason +about Divine truths, still less do they dispute about any truth +whether it is so or not.{1} [3] But the angels of the first or +outmost heaven do not have Divine truths thus inscribed on their +interiors, because with them only the first degree of life is opened; +therefore they reason about truths, and those who reason see almost +nothing beyond the fact of the matter about which they are reasoning, +or go no farther beyond the subject than to confirm it by certain +considerations, and having confirmed it they say that it must be a +matter of faith and must be believed. [4] I have talked with angels +about this, and they said that the difference between the wisdom of +the angels of the third heaven and the wisdom of the angels of the +first heaven is like that between what is clear and what is obscure; +and the former they compared to a magnificent palace full of all +things for use, surrounded on all sides by parks, with magnificent +things of many kinds round about them; and as these angels are in the +truths of wisdom they can enter into the palace and behold all +things, and wander about in the parks in every direction and delight +in it all. But it is not so with those who reason about truths, +especially with those who dispute about them, as such do not see +truths from the light of truth, but accept truths either from others +or from the sense of the letter of the Word, which they do not +interiorly understand, declaring that truths must be believed, or +that one must have faith, and are not willing to have any interior +sight admitted into these things. The angels said that such are +unable to reach the first threshold of the palace of wisdom, still +less to enter into it and wander about in its grounds, for they stop +at the first step. It is not so with those that are in truths +themselves; nothing impedes these from going on and progressing +without limit, for the truths they see lead them wherever they go, +and into wide fields, for every truth has infinite extension and is +in conjunction with manifold others. [5] They said still further that +the wisdom of the angels of the inmost heaven consists principally in +this, that they see Divine and heavenly things in every single +object, and wonderful things in a series of many objects; for +everything that appears before their eyes is a correspondent; as when +they see palaces and gardens their view does not dwell upon the +things that are before their eyes, but they see the interior things +from which they spring, that is, to which they correspond, and this +with all variety in accordance with the aspect of the objects; thus +they see innumerable things at the same time in their order and +connection; and this so fills their minds with delight that they seem +to be carried away from themselves. That all things that are seen in +the heavens correspond to the Divine things that are in the angels +from the Lord may be seen above (n. 170-176). + + {Footnote 1} The celestial angels know innumerable things, and + are immeasurably wiser than the spiritual angels (n. 2718). The + celestial angels do not think and talk from faith, as the + spiritual angels do, for they have from the Lord a perception + of all things that constitute faith (n. 202, 597, 607, 784, + 1121, 1384, 1442, 1898, 1919, 7680, 7877, 8780, 9277, 10336). + In regard to the truths of faith they say only "Yea, yea, or + Nay, nay," while the spiritual angels reason about whether a + thing is true (n. 2715, 3246, 4448, 9166, 10786, where the + Lord's words, "Let your discourse be Yea, yea, Nay nay" (Matt. + 5:37), are explained). + + +271. Such are the angels of the third heaven because they are in love +to the Lord, and that love opens the interiors of the mind to the +third degree, and is a receptacle of all things of wisdom. It must be +understood also that the angels of the inmost heaven are still being +continually perfected in wisdom, and this differently from the angels +of the outmost heaven. The angels of the inmost heaven do not store +up Divine truths in the memory and thus make out of them a kind of +science; but as soon as they hear them they perceive them and apply +them to the life. For this reason Divine truths are as permanent with +them as if they were inscribed on them, for what is committed in such +a way to the life is contained in it. But it is not so with the +angels of the outmost heaven. These first store up Divine truths in +the memory and stow them away with their knowledge, and draw them out +therefrom to perfect their understanding by them, and will them and +apply them to the life, but with no interior perception whether they +are truths; and in consequence they are in comparative obscurity. It +is a notable fact that the angels of the third heaven are perfected +in wisdom by hearing and not by seeing. What they hear from +preachings does not enter into their memory, but enters directly into +their perception and will, and comes to be a matter of life; but what +they see with their eyes enters into their memory, and they reason +and talk about it; which shows that with them the way of hearing is +the way of wisdom. This, too, is from correspondence, for the ear +corresponds to obedience, and obedience belongs to the life; while +the eye corresponds to intelligence, and intelligence is a matter of +doctrine.{1} The state of these angels is described in different +parts of the Word, as in Jeremiah: + + I will put My law in their mind, and write it on their + heart. They shall teach no more everyone his friend and + everyone his brother, saying, Know ye Jehovah; for they + shall all know Me, from the least of them even unto the + greatest of them (31:33, 34). + +And in Matthew, + + Let your speech be Yea, yea, Nay, nay; what is more than + these is from evil (5:37). + +"What is more than these is from evil" because it is not from the +Lord; and inasmuch as the angels of the third heaven are in love to +the Lord the truths that are in them are from the Lord. In that +heaven love to the Lord is willing and doing Divine truth, for Divine +truth is the Lord in heaven. + + {Footnote 1} Of the correspondence of the ear and of hearing + (n. 4652-4660). The ear corresponds to and therefore signifies + perception and obedience (n. 2542, 3869, 4653, 5017, 7216, + 8361, 9311, 9397, 10061). The ear signifies the reception of + truths (n. 5471, 5475, 9926). The correspondence of the eye and + its sight (n. 4403-4421, 4523-4534); from which the sight of + the eye signifies the intelligence that belongs to faith, and + also faith (n. 2701, 4410, 4526, 6923 9051, 10569). + + +272. There is a still further reason, and this is in heaven the +primary reason, why the angels are able to receive so great wisdom, +namely, that they are without the love of self; for to the extent +that any one is without the love of self he can become wise in Divine +things. It is that love that closes up the interiors against the Lord +and heaven, and opens the exteriors and turns them toward itself; and +in consequence all in whom that love rules are in thick darkness in +respect to the things of heaven, however much light they may have in +worldly matters. The angels, on the other hand, are in the light of +wisdom because they are without the love of self, for the heavenly +loves in which they are, which are love to the Lord and love towards +the neighbor, open the interiors, because these loves are from the +Lord and the Lord Himself is in them. (That these loves constitute +heaven in general, and form heaven in each one in particular, may be +seen above, n. 13-19). As heavenly loves open the interiors to the +Lord so all angels turn their faces towards the Lord (n. 142); +because in the spiritual world the love turns the interiors of +everyone to itself, and whichever way it turns the interiors it also +turns the face, since the face there makes one with the interiors, +for it is their outward form. Because the love turns the interiors +and the face to itself, it also conjoins itself to them (love being +spiritual conjunction), and shares its own with them. From that +turning and consequent conjunction and sharing the angels have their +wisdom. That all conjunction and all turning in the spiritual world +are in accord may be seen above (n. 255). + + +273. Although the angels are continually perfected in wisdom,{1} +their wisdom, even to eternity, cannot become so perfect that there +can be any ratio between it and the Lord's Divine wisdom; for the +Lord's Divine wisdom is infinite and the wisdom of angels finite; and +between what is Infinite and what is finite no ratio is possible. + + {Footnote 1} Angels are perfected to eternity (n. 4803, 6648). + + +274. As it is wisdom that makes the angels perfect and constitutes +their life, and as heaven with its goods flows into everyone in +accordance with his wisdom, so all in heaven desire and hunger for +wisdom much as a hungry man hungers for food. So, too, knowledge, +intelligence, and wisdom are spiritual nutriment, as food is natural +nutriment; and the one corresponds to the other. + + +275. The angels in the same heaven, or in the same society of heaven, +are not all in like wisdom; their wisdom differs. Those at the center +are in the greatest wisdom, and those round about even to the borders +are in less wisdom. The decrease of wisdom in accord with the +distance from the center is like the decrease of light verging to +shade (see n. 43 and 128). Their light is in the same degree as their +wisdom, since the light of heaven is the Divine wisdom, and everyone +is in light in the measure of his reception of wisdom. Respecting the +light of heaven and the varying kinds of reception of it see above +(n. 126-132). + + + +276. XXXI. THE STATE OF INNOCENCE OF ANGELS IN HEAVEN. + +What innocence is and its nature few in the world know, and those who +are in evil know nothing about it. It is, indeed, visible to the +eyes, as seen in the face, speech and movements, particularly of +children; and yet what innocence is, and especially that it is that +in which heaven is stored up in man is unknown. In making this known +let us proceed in order, and consider first the innocence of +childhood, then the innocence of wisdom, and lastly the state of +heaven in regard to innocence. + + +277. The innocence of childhood or of children is not genuine +innocence, for it is innocence not in internal form but only in +external form. Nevertheless one may learn from it what innocence is, +since it shines forth from the face of children and from some of +their movements and from their first speech, and affects those about +them. It can be seen that children have no internal thought, for they +do not yet know what is good and what is evil, or what is true and +what is false, of which such thought consists. [2] Consequently they +have no prudence from what is their own, no purpose or deliberation, +thus no end that looks to evil; neither have they anything of their +own acquired from love of self and the world; they do not attribute +anything to themselves, regarding all that they have as received from +their parents; they are content with the few and paltry things +presented to them, and find delight in them; they have no solicitude +about food and clothing, and none about the future; they do not look +to the world and covet many things from it; they love their parents +and nurses and their child companions with whom they play in +innocence; they suffer themselves to be led; they give heed and obey. +[3] And being in this state they receive everything as a matter of +life; and therefore, without knowing why, they have becoming manners, +and also learn to talk, and have the beginning of memory and thought, +their state of innocence serving as a medium whereby these things are +received and implanted. But this innocence, as has been said above, +is external because it belongs to the body alone, and not to the +mind;{1} for their minds are not yet formed, the mind being +understanding and will and thought and affection therefrom. [4] I +have been told from heaven that children are specially under the +Lord's auspices, and that they receive influx from the inmost heaven, +where there is a state of innocence that this influx passes through +their interiors, and that in its passing through, their interiors are +affected solely by the innocence; and for this reason innocence is +shown in their faces and in some of their movements and becomes +evident; and that it is this innocence by which parents are inmostly +affected, and that gives rise to the love that is called storge. + + {Footnote 1} The innocence of children is not true innocence, + but true innocence has its abode in wisdom (n. 1616, 2305, + 2306, 3494, 4563, 4797, 5608, 9301, 10021). The good of + childhood is not spiritual good, but it becomes such by the + implantation of truth (n. 3504). Nevertheless the good of + childhood is a medium whereby intelligence is implanted (n. + 1616, 3183, 9301, 10110). Without the good of innocence in + childhood man would be a wild man (n. 3494). Whatever the mind + is imbued with in childhood appears natural (n. 3494). + + +278. The innocence of wisdom is genuine innocence, because it is +internal, for it belongs to the mind itself, that is, to the will +itself and from that to the understanding. And when there is +innocence in these there is also wisdom, for wisdom belongs to the +will and understanding. This is why it is said in heaven that +innocence has its abode in wisdom, and that an angel has just so much +of innocence as he has of wisdom. This is confirmed by the fact that +those who are in a state of innocence attribute nothing of good to +themselves, but regard all things as received and ascribe them to the +Lord; that they wish to be led by Him and not by themselves; that +they love everything that is good and find delight in everything that +is true, because they know and perceive that loving what is good, +that is, willing and doing it, is loving the Lord, and loving truth +is loving the neighbor; that they live contented with their own, +whether it be little or much, because they know that they receive +just as much as is good for them-those receiving little for whom a +little is useful, and those receiving much for whom much is useful; +also that they do not themselves know what is good for them, the Lord +alone knowing this, who looks in all things that He provides to what +is eternal. [2] Neither are they anxious about the future; anxiety +about the future they call care for the morrow, which they define as +grief on account of losing or not receiving things that are not +necessary for the uses of life. With companions they never act from +an evil end but from what is good, just, and sincere. Acting from an +evil end they call cunning, which they shun as the poison of a +serpent, since it is wholly antagonistic to innocence. As they love +nothing so much as to be led of the Lord, attributing all things they +receive to Him, they are kept apart from what is their own +[proprium]; and to the extent that they are kept apart from what is +their own the Lord flows into them; and in consequence of this +whatever they hear from the Lord, whether through the Word or by +means of preaching, they do not store up in the memory, but instantly +obey it, that is, will it and do it, their will being itself their +memory. These for the most part outwardly appear simple, but inwardly +they are wise and prudent. These are meant by the Lord in the words, + + Be ye prudent as serpents and simple as doves (Matt. + 10:16). + +Such is the innocence that is called the innocence of wisdom. [3] +Because innocence attributes nothing of good to itself, but ascribes +all good to the Lord, and because it thus loves to be led by the +Lord, and is the source of the reception of all good and truth, from +which wisdom comes,--because of this man is so created as to be +during his childhood in external innocence, and when he becomes old +in internal innocence, to the end that he may come by means of the +former into the latter, and from the latter return into the former. +For the same reason when a man becomes old he dwindles in body and +becomes again like a child, but like a wise child, that is, an angel, +for a wise child is in an eminent sense an angel. This is why in the +Word, "a little child" signifies one who is innocent, and "an old +man" signifies one who is wise in whom is innocence.{1} + + {Footnote 1} In the Word "little children" signify innocence + (n. 5608); likewise "sucklings" (n. 3183). An "old man" + signifies one who is wise, and in an abstract sense wisdom (n. + 3183, 6524). Man is so created that in proportion as he verges + towards old age he may become like a little child, and that + innocence may then be in his wisdom, and in that state he may + pass into heaven and become an angel (n. 3183, 5608). + + +279. The same is true of everyone who is being regenerated. +Regeneration, as regards the spiritual man, is re-birth. Man is first +introduced into the innocence of childhood, which is that one knows +no truth and can do no good from himself, but only from the Lord, and +desires and seeks truth only because it is truth, and good only +because it is good. As man afterwards advances in age good and truth +are given him by the Lord. At first he is led into a knowledge of +them, then from knowledge into intelligence, and finally from +intelligence into wisdom, innocence always accompanying, which +consists, as has been said, in his knowing nothing of truth, and +being unable to do anything good from himself but only from the Lord. +Without such a belief and such a perception of it no one can receive +any thing of heaven. Therein does the innocence of wisdom chiefly +consist. + + +280. As innocence consists in being led by the Lord and not by self, +so all who are in heaven are in innocence; for all who are there love +to be led by the Lord, knowing that to lead themselves is to be led +by what is their own, and what is one's own is loving oneself, he +that loves himself not permitting himself to be led by any one else. +Therefore, so far as an angel is in innocence he is in heaven, in +other words, is in Divine good and Divine truth, for to be in these +is to be in heaven. Consequently the heavens are distinguished by +degrees of innocence-those who are in the outmost or first heaven are +in innocence of the first or outmost degree; those who are in the +middle or second heaven are in innocence of the second or middle +degree; while those who are in the inmost or third heaven are in +innocence of the third or inmost degree, and are therefore the +veriest innocences of heaven, for more than all others they love to +be led by the Lord as little children by their father; and for the +same reason the Divine truth that they hear immediately from the Lord +or mediately through the Word and preaching they take directly into +their will and do it, thus committing it to life. And this is why +their wisdom is so superior to that of the angels of the lower +heavens (see n. 270, 271). These angels of the inmost heaven, being +such are nearest to the Lord from whom they receive innocence, and +are so separated from what is their own that they live as it were in +the Lord. Externally they appear simple, and before the eyes of the +angels of the lower heavens they appear like children, that is, as +very small, and not very wise, although they are the wisest of the +angels of heaven; since they know that they have nothing of wisdom +from themselves, and that acknowledging this is being wise. They know +also that what they know is as nothing compared to what they do not +know; and they say that knowing, acknowledging, and perceiving this +is the first step towards wisdom. These angels have no clothing, +because nakedness corresponds to innocence.{1} + + {Footnote 1} All in the inmost heaven are innocences (n. 154, + 2736, 3887). Therefore they appear to others like children (n. + 154). They are also naked (n. 165, 8375, 9960). Nakedness + belongs to innocence (n. 165, 8375). Spirits have a custom of + exhibiting innocence by laying aside their garments and + presenting themselves naked (n. 165, 8375, 9960). + + +281. I have talked much with angels about innocence, and have been +told that innocence is the being [esse] of all good, and that good is +therefore so far good as it has innocence in it, consequently that +wisdom is so far wisdom as it partakes of innocence; and the same is +true of love, charity, and faith;{1} and therefore no one can enter +heaven unless he possesses innocence; and this the Lord teaches when +He says: + + Suffer little children to come unto Me, and forbid them + not; for of such is the kingdom of the heavens. Verily I + say unto you, Whoever shall not receive the kingdom of the + heavens as a little child, he shall not enter into it + (Mark 10:14, 16; Luke 18:16, 17), + +Here as elsewhere In the Word "little children" mean those who are +innocent. A state of innocence is also described by the Lord in +Matthew (6:25-34), but by correspondences only. Good is good so far +as it has innocence in it, for the reason that all good is from the +Lord, and innocence is a willingness to be led by the Lord. I have +also been told that truth can be conjoined to good and good to truth +only by means of innocence, and therefore an angel is not an angel of +heaven unless he has innocence in him; for heaven is not in any one +until good is conjoined to truth in him; and this is why the +conjunction of truth and good is called the heavenly marriage, and +the heavenly marriage is heaven. Again, I have been told that true +marriage love derives its existence from innocence, because it +derives its existence from the conjunction of good and truth, and the +two minds of husband and wife are in that conjunction, and when that +conjunction descends it presents the appearance of marriage love; for +consorts are in mutual love, as their minds are. This is why in +marriage love there is a playfulness like that of childhood and like +that of innocence.{2} + + {Footnote 1} Every good of love and truth of faith, to be good + and true must have innocence in it (n. 2526, 2780, 3111, 3994, + 6013, 7840, 9262, 10134). Innocence is the essential of good + and truth (n. 2780, 7840). No one is admitted into heaven + unless he possesses something of innocence (4797). + + {Footnote 2} True marriage love is innocence (n. 2736). + Marriage love consists in willing what the other wills, thus + mutually and reciprocally (n. 2731). They who are in marriage + love dwell together in the inmosts of life (n. 2732). There is + a union of the two minds, and thus from love they are a one (n. + 10168, 10169). True marriage love derives its origin and + essence from the marriage of good and truth (n. 2728, 2729). + About angelic spirits who have a perception from the idea of + the conjunction of good and truth whether anything of marriage + exists (n. 10756). Marriage love is wholly like the conjunction + of good and truth (n. 1904, 2173, 2508, 2729, 3103, 3132, 3155, + 3179, 3180, 4358, 5807, 5835, 9206, 9207, 9495, 9637). + Therefore in the Word "marriage" means the marriage of good and + truth, such as there is in heaven and such as there will be in + the church (n. 3132, 4434, 4835). + + +282. Because innocence With the angels of heaven is the very being +[esse] of good, it is evident that the Divine good that goes forth +from the Lord is innocence itself, for it is that good that flows +into angels, and affects their inmosts, and arranges and fits them +for receiving all the good of heaven. It is the same with children, +whose interiors are not only formed by means of innocence flowing +through them from the Lord, but also are continually being fitted and +arranged for receiving the good of heavenly love, since the good of +innocence acts from the inmost; for that good, as has been said, is +the being [esse] of all good. From all this it can be seen that all +innocence is from the Lord. For this reason the Lord is called in the +Word a "lamb," a lamb signifying innocence.{1} Because innocence is +the inmost in all the good of heaven, it so affects minds that when +it is felt by any one-as when an angel of the inmost heaven +approaches-he seems to himself to be no longer his own master and is +moved and as it were carried away by such a delight that no delight +of the world seems to be anything in comparison with it. This I say +from having perceived it. + + {Footnote 1} In the Word a "lamb" signifies innocence and its + good. (n. 3994, 10132). + + +283. Everyone who is in the good of innocence is affected by +innocence, and is affected to the extent that he is in that good; but +those who are not in the good of innocence are not affected by +innocence. For this reason all who are in hell are wholly +antagonistic to innocence; they do not know what it is; their +antagonism is such that so far as any one is innocent they burn to do +him mischief; therefore they cannot bear to see little children; and +as soon as they see them they are inflamed with a cruel desire to do +them harm. From this it is clear that what is man's own, and +therefore the love of self, is antagonistic to innocence; for all who +are in hell are in what is their own, and therefore in the love of +self.{1} + + {Footnote 1} What is man's own is loving self more than God, + and the world more than heaven, and making one's neighbor of no + account as compared with oneself; thus it is the love of self + and of the world (n. 694, 731, 4317, 5660). The evil are wholly + antagonistic to innocence, even to the extent that they cannot + endure its presence (n. 2126). + + + +284. XXXII. THE STATE OF PEACE IN HEAVEN. + +Only those that have experienced the peace of heaven can have any +perception of the peace in which the angels are. As man is unable, as +long as he is in the body, to receive the peace of heaven, so he can +have no perception of it, because his perception is confined to what +is natural. To perceive it he must be able, in respect to thought, to +be raised up and withdrawn from the body and kept in the spirit, and +at the same time be with angels. In this way has the peace of heaven +been perceived by me; and for this reason I am able to describe it, +yet not in words as that peace is in itself, because human words are +inadequate, but only as it is in comparison with that rest of mind +that those enjoy who are content in God. + + +285. There are two inmost things of heaven, namely, innocence and +peace. These are said to be inmost things because they proceed +directly from the Lord. From innocence comes every good of heaven, +and from peace every delight of good. Every good has its delight; and +both good and delight spring from love, for whatever is loved is +called good, and is also perceived as delightful. From this it +follows that these two inmost things, innocence and peace, go forth +from the Lord's Divine love and move the angels from what is inmost. +That innocence is the inmost of good may be seen in the preceding +chapter, where the state of innocence of the angels of heaven is +described. That peace is the inmost of delight from the good of +innocence shall now be explained. + + +286. The origin of peace shall be first considered. Divine peace is +in the Lord; it springs from the union of the Divine Itself and the +Divine Human in Him. The Divine of peace in heaven is from the Lord, +springing from His conjunction with the angels of heaven, and in +particular from the conjunction of good and truth in each angel. +These are the origins of peace. From this it can be seen that peace +in the heavens is the Divine inmostly affecting with blessedness +everything good therefrom, and from this is every joy of heaven; also +that it is in its essence the Divine joy of the Lord's Divine love, +resulting from His conjunction with heaven and with everyone there. +This joy, felt by the Lord in angels and by angels from the Lord, is +peace. By derivation from this the angels have everything that is +blessed, delightful, and happy, or that which is called heavenly +joy.{1} + + {Footnote 1} By peace in the highest sense the Lord is meant, + because peace is from Him, and in the internal sense heaven is + meant, because those are in a state of peace (n. 3780, 4681). + Peace in the heavens is the Divine inmostly affecting with + blessedness everything good and true there, and this peace is + incomprehensible to man (n. 92, 3780, 5662, 8455, 8665). Divine + peace is in good, but not in truth apart from good (n. 8722). + + +287. Because these are the origins of peace the Lord is called "the +Prince of peace," and He declares that from Him is peace and in Him +is peace; and the angels are called angels of peace, and heaven is +called a habitation of peace, as in the following passages: + + Unto us a Child is born, unto us a Son is given, and the + government shall be upon His shoulder; and His name shall + be called Wonderful, Counsellor, God, Mighty, Father of + eternity, Prince of peace. Of the increase of His + government and peace there shall be no end (Isa. 9:6, 7). + + Jesus said, Peace I leave with you, My peace I give unto + you; not as the world giveth give I unto you (John 14:27). + + These things have I spoken unto you that in Me ye may have + peace (John 16:33). + + Jehovah lift up His countenance upon thee and give thee + peace (Num. 6:26). + + The angels of peace weep bitterly, the highways are wasted + (Isa. 33:7, 8). + + The work of righteousness shall be peace; and My people + shall dwell in a habitation of peace (Isa. 32:17, 18). + +[2] That it is Divine and heavenly peace that is meant in the Word by +"peace" can be seen also from other passages where it is mentioned +(As Isa. 52:7; 54:10; 59:8; Jer. 16:5; 25:37; 29:11; Hag. 2:9; Zech. +8:12; Psalm 37:37; and elsewhere.) Because "peace" means the Lord and +heaven, and also heavenly joy and the delight of good, "Peace be with +you" was an ancient form of salutation that is still in use; and it +was ratified by the Lord in His saying to the disciples whom He sent +forth: + + Into whatsoever house ye enter, first say, Peace be to + this house; and if a son of peace be there, your peace + shall rest upon it (Luke 10:5, 6). + +And when the Lord Himself appeared to the apostles, He said + + Peace be with you (John 20:19, 21, 26). + +[3] A state of peace is also meant in the Word where it is said that: + + Jehovah smelled an odor of rest (as Exod. 29:18, 25, 41; + Lev. 1:9, 13, 17; 2:2, 9; 6:8, 14; 23:12, 13, 18; Num, + 15:3, 7, 13; 28:6, 8, 13; 29:2, 6, 8, 13, 36). + +"Odor of rest" in the heavenly sense signifies a perception of +peace.{1} As peace signifies the union of the Divine Itself and the +Divine Human in the Lord, also the conjunction of the Lord with +heaven and with the church, and with all who are in heaven, and with +all in the church who receive Him, so the Sabbath was instituted as a +reminder of these things, its name meaning rest or peace, and was the +most holy representative of the church. For the same reason the Lord +called Himself "the Lord of the Sabbath" (Matt. 12:8; Mark 2:27, 28; +Luke 6:5).{2} + + {Footnote 1} In the word an "odor" signifies the perception of + agreeableness or disagreeableness, according to the quality of + the love and faith of which it is predicated (n. 3577, 4626, + 4628, 4748, 5621, 10292). An "odor of rest," in reference to + Jehovah, means a perception of peace (n. 925, 10054). This is + why frankincense, incense, and odors in oils and ointments, + became representative (n. 925, 4748, 5621, 10177). + + {Footnote 2} The "Sabbath" signifies in the highest sense the + union of the Divine Itself and the Divine Human in the Lord; in + the internal sense the conjunction of the Divine Human of the + Lord with heaven and with the church; in general, the + conjunction of good and truth, thus the heavenly marriage (n. + 8495, 10356, 10730). Therefore "rest on the Sabbath day" + signified the state of that union, because then the Lord had + rest, and thereby there is peace and salvation in the heavens + and on the earth; and in a relative sense it signified the + conjunction of the Lord with man, because man then has peace + and salvation (n. 8494, 8510, 10360, 10367, 10370, 10374, + 10668, 10730). + + +288. Because the peace of heaven is the Divine inmostly affecting +with blessedness the veriest good in angels, it can be clearly +perceived by them only in the delight of their hearts when they are +in the good of their life, in the pleasure with which they hear truth +that agrees with their good, and in gladness of mind when they +perceive the conjunction of good and truth. From this it flows into +all the acts and thoughts of their life, and there presents itself as +joy, even in outward appearance. [2] But peace in the heavens differs +in quality and quantity in agreement with the innocence of those who +are there; since innocence and peace walk hand in hand; for every +good of heaven, as said above, is from innocence, and every delight +of that good is from peace. Evidently, then, the same that has been +said in the foregoing chapter about the state of innocence in the +heavens may be said here of the state of peace there, since innocence +and peace are conjoined like good and its delight; for good is felt +in its delight, and delight is known from its good. This being so, it +is evident that angels of the inmost or third heaven are in the third +or inmost degree of peace, because they are in the third or inmost +degree of innocence; and that angels of the lower heavens are in a +less degree of peace, because they are in a less degree of innocence +(see above n. 280). [3] That innocence and peace go together like +good and its delight can be seen in little children, who are in peace +because they are in innocence, and because they are in peace are in +their whole nature full of play. Yet the peace of little children is +external peace; while internal peace, like internal innocence, is +possible only in wisdom, and for this reason only in the conjunction +of good and truth, since wisdom is from that conjunction. Heavenly or +angelic peace is also possible in men who are in wisdom from the +conjunction of good and truth, and who in consequence have a sense of +content in God; nevertheless, while they live in the world this peace +lies hidden in their interiors, but it is revealed when they leave +the body and enter heaven, for their interiors are then opened. + + +289. As the Divine peace springs from the conjunction of the Lord +with heaven, and specially from the conjunction of good and truth in +each angel, so when the angels are in a state of love they are in a +state of peace; for then good and truth are conjoined in them. (That +the states of angels undergo successive changes may be seen above, n. +154-160.) The like is true also of a man who is being regenerated. As +soon as good and truth come to be conjoined in him, which takes place +especially after temptations, he comes into a state of delight from +heavenly peace.{1} This peace may be likened to morning or dawn in +spring time, when, the night being passed, with the rising of the sun +all things of the earth begin to live anew, the fragrance of growing +vegetation is spread abroad with the dew that descends from heaven, +and the mild vernal temperature gives fertility to the ground and +imparts pleasure to the minds of men, and this because morning or +dawn in the time of spring corresponds to the state of peace of +angels in heaven (see n. 155).{2} + + {Footnote 1} The conjunction of good and truth in a man who is + being regenerated is effected in a state of peace (n. 3696, + 8517). + + {Footnote 2} The state of peace in the heavens is like a state + of dawn or springtime on the earth (n. 1726, 2780, 5662). + + +290. I have talked with the angels about peace, saying that what is +called peace in the world is when wars and hostilities cease between +kingdoms, and when enmities or hostilities cease among men; also that +internal peace is believed to consist in rest of mind when cares are +removed, especially in tranquility and enjoyment from success in +affairs. But the angels said that rest of mind and tranquility and +enjoyment from the removal of cares and success in affairs seem to be +constituents of peace, but are so only with those who are in heavenly +good, for only in that good is peace possible. For peace flows in +from the Lord into the inmost of such, and from their inmost descends +and flows down into the lower faculties, producing a sense of rest in +the mind, tranquility of disposition, and joy therefrom. But to those +who are in evil peace is impossible.{1} There is an appearance of +rest, tranquility, and delight when things succeed according to their +wishes; but it is external peace and not at all internal, for +inwardly they burn with enmity, hatred, revenge, cruelty, and many +evil lusts, into which their disposition is carried whenever any one +is seen to be unfavorable to them, and which burst forth when they +are not restrained by fear. Consequently the delight of such dwells +in insanity, while the delight of those who are in good dwells in +wisdom. The difference is like that between hell and heaven. + + {Footnote 1} The lusts that originate in love of self and of + the world wholly take away peace (n. 3170, 5662). There are + some who think to find peace in restlessness, and in such + things as are contrary to peace (n. 5662). Peace is possible + only when the lusts of evil are removed (n. 5662). + + + +291. XXXIII. THE CONJUNCTION OF HEAVEN WITH THE HUMAN RACE. + +It is well known in the church that all good is from God, and that +nothing of good is from man, consequently that no one ought to +ascribe any good to himself as his own. It is also well known that +evil is from the devil. Therefore those who speak from the doctrine +of the church say of those who behave well, and of those who speak +and preach piously, that they are led by God; but the opposite of +those who do not behave well and who speak impiously. For this to be +true man must have conjunction with heaven and with hell; and this +conjunction must be with man's will and with his understanding; for +it is from these that the body acts and the mouth speaks. What this +conjunction is shall now be told. + + +292. With every individual there are good spirits and evil spirits. +Through good spirits man has conjunction with heaven, and through +evil spirits with hell. These spirits are in the world of spirits, +which lies midway between heaven and hell. This world will be +described particularly hereafter. When these spirits come to a man +they enter into his entire memory, and thus into his entire thought, +evil spirits into the evil things of his memory and thought, and good +spirits into the good things of his memory and thought. These spirits +have no knowledge whatever that they are with man; but when they are +with him they believe that all things of his memory and thought are +their own; neither do they see the man, because nothing that is in +our solar world falls into their sight.{1} The Lord exercises the +greatest care that spirits may not know that they are with man; for +if they knew it they would talk with him, and in that case evil +spirits would destroy him; for evil spirits, being joined with hell, +desire nothing so much as to destroy man, not alone his soul, that +is, his faith and love, but also his body. It is otherwise when +spirits do not talk with man, in which case they are not aware that +what they are thinking and also what they are saying among themselves +is from man; for although it is from man that they talk with one +another, they believe that what they are thinking and saying is their +own, and everyone esteems and loves what is their own. In this way +spirits are constrained to love and esteem man, although they do not +know it. That such is the conjunction of spirits with man has become +so well known to me from a continual experience of many years that +nothing is better known to me. + + {Footnote 1} There are angels and spirits with every man, and + by means of them man has communication with the spiritual world + (n. 697, 2796, 2886, 2887, 4047, 4048, 5846-5866, 5976-5993). + Man without spirits attending him cannot live (n. 5993). Man is + not seen by spirits, even as spirits are not seen by man (n. + 5862). Spirits can see nothing in our solar world pertaining to + any man except the one with whom they are speaking (n. 1880). + + +293. The reason why spirits that communicate with hell are also +associated with man is that man is born into evils of every kind, +consequently his whole life is wholly from evil; and therefore unless +spirits like himself were associated with him he could not live, nor +indeed could he be withdrawn from his evils and reformed. He is +therefore both held in his own life by means of evil spirits and +withheld from it by means of good spirits; and by the two he is kept +in equilibrium; and being in equilibrium he is in freedom, and can be +drawn away from evils and turned towards good, and thus good can be +implanted in him, which would not be possible at all if he were not +in freedom; and freedom is possible to man only when the spirits from +hell act on one side and spirits from heaven on the other, and man is +between the two. Again, it has been shown that so far as a man's life +is from what he inherits, and thus from self, if he were not +permitted to be in evil he would have no life; also if he were not in +freedom he would have no life; also that he cannot be forced to what +is good, and that what is forced does not abide; also that the good +that man receives in freedom is implanted in his will and becomes as +it were his own.{1} These are the reasons why man has communication +with hell and communication with heaven. + + {Footnote 1} All freedom pertains to love and affection, since + what a man loves, that he does freely (n. 2870, 3158, 8987, + 8990, 9585, 9591). As freedom belongs to man's love, so it + belongs to man's life (n. 2873). Nothing appears as man's own + except what is from freedom (n. 2880). Man must have freedom + that he may be reformed (n. 1937, 1947, 2876, 2881, 3145, 3146, + 3158, 4031, 8700). Otherwise no love of good and truth can be + implanted in man and be appropriated seemingly as his own (n. + 2877, 2879, 2880, 2883, 8700). Nothing that comes from + compulsion is conjoined to man (n. 2875, 8700). If man could be + reformed by compulsion everyone would be reformed (n. 2881). + Compulsion in reformation is harmful (n. 4031). What states of + compulsion are (n. 8392). + + +294. What the communication of heaven is with good spirits, and what +the communication of hell is with evil spirits, and the consequent +conjunction of heaven and hell with man, shall also be told. All +spirits who are in the world of spirits have communication with +heaven or with hell, evil spirits with hell, and good spirits with +heaven. Heaven is divided into societies, and hell also. Every spirit +belongs to some society, and continues to exist by influx from it, +thus acting as one with it. Consequently as man is conjoined with +spirits so is he conjoined with heaven or with hell, even with the +society there to which he is attached by his affection or his love; +for the societies of heaven are all distinguished from each other in +accordance with their affections for good and truth, and the +societies of hell in accordance with their affections for evil and +falsity. (As to the societies of heaven see above, n. 41-45 also +n. 148-151.) + + +295. The spirits associated with man are such as he himself is in +respect to his affection or love; but the Lord associates good +spirits with him, while evil spirits are invited by the man himself. +The spirits with man, however, are changed in accordance with the +changes of his affections; thus there are some spirits that are with +him in early childhood, others in boyhood, others in youth and +manhood, and others in old age. In early childhood those spirits are +present who are in innocence and who thus communicate with the heaven +of innocence, which is the inmost or third heaven; in boyhood those +spirits are present who are in affection for knowing, and who thus +communicate with the outmost or first heaven; in youth and manhood +spirits are present who are in affection for what is true and good, +and in consequent intelligence, and who thus communicate with the +second or middle heaven; while in old age spirits are present who are +in wisdom and innocence, and who thus communicate with the inmost or +third heaven. But the Lord maintains this association with such as +can be reformed and regenerated. It is otherwise with such as cannot +be reformed or regenerated. While with these also good spirits are +associated, that they may be thereby withheld from evil as much as +possible, they are directly conjoined with evil spirits who +communicate with hell, whereby they have such spirits with them as +are like themselves. If they are lovers of self or lovers of gain, or +lovers of revenge, or lovers of adultery, like spirits are present, +and as it were dwell in their evil affections; and man is incited by +these, except so far as he can be kept from evil by good spirits, and +they cling to him, and do not withdraw, so far as the evil affection +prevails. Thus it is that a bad man is conjoined to hell and a good +man is conjoined to heaven. + + +296. Man is governed by the Lord through spirits because he is not in +the order of heaven, for he is born into evils which are of hell, +thus into the complete opposite of Divine order; consequently he +needs to be brought back into order, and this can only be done +mediately by means of spirits. It would be otherwise if man were born +into the good that is in accord with the order of heaven; then he +would be governed by the Lord not through spirits, but by means of +the order itself, thus by means of general influx. By means of this +influx man is governed in respect to whatever goes forth from his +thought and will into act, that is, in respect to speech and acts; +for both of these proceed in harmony with natural order, and +therefore with these the spirits associated with man have nothing in +common. Animals also are governed by means of this general influx +from the spiritual world, because they are in the order of their +life, and animals have not been able to pervert and destroy that +order because they have no rational faculty.{1} What the difference +between man and beasts is may be seen above (n. 39). + + {Footnote 1} The difference between men and beasts is, that men + are capable of being raised up by the Lord to Himself, of + thinking about the Divine, loving it, and being thereby + conjoined to the Lord, from which they have eternal life; but + it is otherwise with beasts (n. 4525, 6323, 9231). Beasts are + in the order of their life, and are therefore born into things + suitable to their nature, but man is not, and he must therefore + be led into the order of his life by intellectual means (n. + 637, 5850, 6323). According to general influx thought with man + falls into speech and will into movements (n. 5862, 5990, 6192, + 6211). The general influx of the spiritual world into the lives + of beasts (n. 1633, 3646). + + +297. As to what further concerns the conjunction of heaven with the +human race, let it be noted that the Lord Himself flows into each +man, in accord with the order of heaven, both into his inmosts and +into his outmosts, and arranges him for receiving heaven, and governs +his outmosts from his inmosts, and at the same time his inmosts from +his outmosts, thus holding in connection each thing and all things in +man. This influx of the Lord is called direct influx; while the other +influx that is effected through spirits is called mediate influx. The +latter is maintained by means of the former. Direct influx, which is +that of the Lord Himself, is from His Divine Human, and is into man's +will and through his will into his understanding, and thus into his +good and through his good into his truth, or what is the same thing, +into his love and through his love into his faith; and not the +reverse, still less is it into faith apart from love or into truth +apart from good or into understanding that is not from will. This +Divine influx is unceasing, and in the good is received in good, but +not in the evil; for in them it is either rejected or suffocated or +perverted; and in consequence they have an evil life which in a +spiritual sense is death.{1} + + {Footnote 1} There is direct influx from the Lord, and also + mediate influx through the spiritual world (n. 6063, 6307, + 6472, 9682, 9683). The Lord's direct influx is into the least + particulars of all things (n. 6058, 6474-6478, 8717, 8728). The + Lord flows in into firsts and at the same time into lasts-in + what manner (n. 5147, 5150, 6473, 7004, 7007, 7270). The Lord's + influx is into the good in man, and through the good into truth + and not the reverse (n. 5482, 5649, 6027, 8685, 8701, 10153). + The life that flows in from the Lord varies in accordance with + the state of man and in accordance with reception (n. 2069, + 5986, 6472, 7343). With the evil the good that flows in from + the Lord is turned into evil and the truth into falsity; from + experience (n. 3642, 4632). The good and the truth therefrom + that continually flow in from the Lord are received just to the + extent that evil and falsity therefrom do not obstruct (n. + 2411, 3142, 3147, 5828). + + +298. The spirits who are with man, both those conjoined with heaven +and those conjoined with hell, never flow into man from their own +memory and its thought, for if they should flow in from their own +thought, whatever belonged to them would seem to man to be his (see +above n. 256). Nevertheless there flows into man through them out of +heaven an affection belonging to the love of good and truth, and out +of hell an affection belonging to the love of evil and falsity. +Therefore as far as man's affection agrees with the affection that +flows in, so far that affection is received by him in his thought, +since man's interior thought is wholly in accord with his affection +or love; but so far as man's affection does not agree with that +affection it is not received. Evidently, then, since thought is not +introduced into man through spirits, but only an affection for good +and an affection for evil, man has choice, because he has freedom; +and is thus able by his thought to receive good and reject evil, +since he knows from the Word what is good and what is evil. Moreover, +whatever he receives by thought from affection is appropriated to +him; but whatever he does not receive by thought from affection is +not appropriated to him. All this makes evident the nature of the +influx of good out of heaven with man, and the nature of the influx +of evil out of hell. + + +299. I have also been permitted to learn the source of human anxiety, +grief of mind, and interior sadness, which is called melancholy. +There are spirits not as yet in conjunction with hell, because they +are in their first state; these will be described hereafter when +treating of the world of spirits. Such spirits love things undigested +and pernicious, such as pertain to food becoming foul in the stomach; +consequently they are present with man in such things because they +find delight in them; and they talk there with one another from their +own evil affection. The affection that is in their speech flows in +from this source into man; and when this affection is the opposite of +man's affection there arises in him sadness and melancholy anxiety; +but when it agrees with it it becomes in him gladness and +cheerfulness. These spirits appear near to the stomach, some to the +left and some to the right of it, and some beneath and some above, +also nearer and more remote, thus variously in accordance with their +affections. That this is the source of anxiety of mind has been shown +and proved to me by much experience. I have seen these spirits, I +have heard them, I have felt the anxieties arising from them, and I +have talked with them; when they have been driven away the anxiety +ceased; when they returned the anxiety returned; and I have noted the +increase and decrease of it according to their approach and removal. +From this it has been made clear to me why some who do not know what +conscience is, because they have no conscience, ascribe its pangs to +the stomach.{1} + + {Footnote 1} Those who have no conscience do not know what + conscience is (n. 7490, 9121). There are some who laugh at + conscience when they hear what it is (n. 7217). Some believe + that conscience is nothing; some that it is something natural + that is sad and mournful, arising either from causes in the + body or from causes in the world; some that it is something + that the common people get from their religion (n. 206, 831, + 950; [TCR n. 665]). There is true conscience, spurious + conscience, and false conscience (n. 1033). Pain of conscience + is an anxiety of mind on account of what is unjust, insincere, + or in any respect evil, which man believes to be against God + and against the good of the neighbor (n. 7217). Those have + conscience who are in love to God and in charity towards the + neighbor, but those who are not so have no conscience (n. 831, + 965, 2380, 7490). + + +300. The conjunction of heaven with man is not like the conjunction +of one man with another, but the conjunction is with the interiors of +man's mind, that is, with his spiritual or internal man; although +there is a conjunction with his natural or external man by means of +correspondences, which will be described in the next chapter where +the conjunction of heaven with man by means of the Word will be +treated of. + + +301. It will also be shown in the next chapter that the conjunction +of heaven with the human race and of the human race with heaven is +such that one has its permanent existence with the other. + + +302. I have talked with angels about the conjunction of heaven with +the human race, saying that while the man of the church declares that +all good is from God, and that angels are with man, yet few believe +that angels are conjoined to man, still less that they are in his +thought and affection. The angels replied that they knew that such a +belief and such a mode of speaking still exist in the world, and +especially, to their surprise, within the church, where the Word is +present to teach men about heaven and its conjunction with man; +nevertheless, there is such a conjunction that man is unable to think +the least thing unless spirits are associated with him, and on this +his spiritual life depends. They said that the cause of ignorance in +this matter is man's belief that he lives from himself, and that he +has no connection with the First Being [Esse] of life; together with +his not knowing that this connection exists by means of the heavens; +and yet if that connection were broken man would instantly fall dead. +If man only believed, as is really true, that all good is from the +Lord and all evil from hell, he would neither make the good in him a +matter of merit nor would evil be imputed to him; for he would then +look to the Lord in all the good he thinks and does, and all the evil +that flows in would be cast down to hell from which it comes. But +because man does not believe that anything flows into him either from +heaven or from hell, and therefore supposes that all things that he +thinks and wills are in himself and therefore from himself, he +appropriates the evil to himself, and the good that flows in he +defiles with merit. + + + +303. XXXIV. CONJUNCTION OF HEAVEN WITH MAN BY MEANS OF THE WORD. + +Those who think from interior reason can see that there is a +connection of all things through intermediates with the First, and +that whatever is not in connection is dissipated. For they know, when +they think about it, that nothing can have permanent existence from +itself, but only from what is prior to itself, thus all things from a +First; also that the connection with what is prior is like the +connection of an effect with its effecting cause; for when the +effecting cause is taken away from its effect the effect is dissolved +and dispersed. Because the learned thought thus they saw and said +that permanent existence is a perpetual springing forth; thus that +all things have permanent existence from a First; and as they sprang +from that First so they perpetually spring forth, that is, have +permanent existence from it. But what the connection of everything is +with that which is prior to itself, thus with the First which is the +source of all things, cannot be told in a few words, because it is +various and diverse. It can only be said in general that there is a +connection of the natural world with the spiritual world, and that in +consequence there is a correspondence of all things in the natural +world with all things in the spiritual (see n. 103-115); also that +there is a connection and consequently a correspondence of all things +of man with all things of heaven (see n. 87-102). + + +304. Man is so created as to have a conjunction and connection with +the Lord, but with the angels of heaven only an affiliation. Man has +affiliation with the angels, but not conjunction, because in respect +to the interiors of his mind man is by creation like an angel, having +a like will and a like understanding. Consequently if a man has lived +in accordance with the Divine order he becomes after death an angel, +with the same wisdom as an angel. Therefore when the conjunction of +man with heaven is spoken of his conjunction with the Lord and +affiliation with the angels is meant; for heaven is heaven from the +Lord's Divine, and not from what is strictly the angels' own +[proprium]. That it is the Lord's Divine that makes heaven may be +seen above (n. 7-12). [2] But man has, beyond what the angels have, +that he is not only in respect to his interiors in the spiritual +world, but also at the same time in respect to his exteriors in the +natural world. His exteriors which are in the natural world are all +things of his natural or external memory and of his thought and +imagination therefrom; in general, knowledges and sciences with their +delights and pleasures so far as they savor of the world, also many +pleasures belonging to the senses of the body, together with his +senses themselves, his speech, and his actions. And all these are the +outmosts in which the Lord's Divine influx terminates; for that +influx does not stop midway, but goes on to its outmosts. All this +shows that the outmost of Divine order is in man; and being the +outmost it is also the base and foundation. [3] As the Lord's Divine +influx does not stop midway but goes on to its outmosts, as has been +said, and as this middle part through which it passes is the angelic +heaven, while the outmost is in man, and as nothing can exist +unconnected, it follows that the connection and conjunction of heaven +with the human race is such that one has its permanent existence from +the other, and that the human race apart from heaven would be like a +chain without a hook; and heaven without the human race would be like +a house without a foundation.{1} + + {Footnote 1} Nothing springs from itself, but from what is + prior to itself, thus all things from a First, and they also + have permanent existence from Him from whom they spring forth, + and permanent existence is a perpetual springing forth (n. + 2886, 2888, 3627, 3628, 3648, 4523, 4524, 6040, 6056). Divine + order does not stop midway, but terminates in an outmost, and + that outmost is man, thus Divine order terminates in man (n. + 634, 2853, 3632, 5897, 6239, 6451, 6465, 9215, 9216, 9824, + 9828, 9836, 9905, 10044, 10329, 10335, 10548). Interior things + flow into external things, even into the extreme or outmost in + successive order, and there they spring forth and have + permanent existence (n. 634, 6239, 6465, 9215, 9216). Interior + things spring forth and have permanent existence in what is + outmost in simultaneous order (n. 5897, 6451, 8603, 10099). + Therefore all interior things are held together in connection + from a First by means of a Last (n. 9828). Therefore "the First + and the Last" signify all things and each thing, that is, the + whole (n. 10044, 10329, 10335). Consequently in outmosts there + is strength and power (n. 9836). + + +305. But man has severed this connection with heaven by turning his +exteriors away from heaven, and turning them to the world and to self +by means of his love of self and of the world, thereby so withdrawing +himself that he no longer serves as a basis and foundation for +heaven; therefore the Lord has provided a medium to serve in place of +this base and foundation for heaven, and also for the conjunction of +heaven with man. This medium is the Word. How the Word serves as such +a medium has been shown in many places in the Arcana Coelestia, all +of which may be seen gathered up in the little work on The White +Horse mentioned in the Apocalypse; also in the Appendix to the New +Jerusalem and Its Heavenly Doctrine, from which some notes are here +appended.{1} + + {Footnote 1} The Word in the sense of the letter is natural (n. + 8783). For the reason that the natural is the outmost in which + spiritual and heavenly things, which are interior things, + terminate and on which they rest, like a house upon its + foundation (n. 9430, 9433, 9824, 10044, 10436). That the Word + may be such it is composed wholly of correspondences (n. 1404, + 1408, 1409, 1540, 1619, 1659, 1709, 1783, 8615, 10687). Because + the Word is such in the sense of the letter it is the + containant of the spiritual and heavenly sense (n. 9407). And + it is adapted both to men and to angels (n. 1769-1772, 1887, + 2143, 2157, 2275, 2333, 2395, 2540, 2541, 2547, 2553, 7381, + 8862, 10322). And it is what makes heaven and earth one (n. + 2310, 2495, 9212, 9216, 9357, 9396, 10375). The conjunction of + the Lord with man is through the Word, by means of the internal + sense (n. 10375). There is conjunction by means of all things + and each particular thing of the Word, and in consequence the + Word is wonderful above all other writing (n. 10632-10634). + Since the Word was written the Lord speaks with men by means of + it (n. 10290). The church, where the Word is and the Lord is + known by means of it, in relation to those who are out of the + church where there is no Word and the Lord is unknown is like + the heart and lungs in man in comparison with the other parts + of the body, which live from them as from the fountains of + their life (n. 637, 931, 2054, 2853). Before the Lord the + universal church on the earth is as a single man (n. 7396, + 9276). Consequently unless there were on this earth a church + where the Word is, and where the Lord is known by means of it, + the human race here would perish (n. 468, 637, 931, 4545, + 10452). + + +306. I have been told from heaven that the most ancient people, +because their interiors were turned heavenwards, had direct +revelation, and by this means there was at that time a conjunction of +the Lord with the human race. After their times, however, there was +no such direct revelation, but there was a mediate revelation by +means of correspondences, inasmuch as all their Divine worship then +consisted of correspondences, and for this reason the churches of +that time were called representative churches. For it was then known +what correspondence is and what representation is, and that all +things on the earth correspond to spiritual things in heaven and in +the church, or what is the same, represent them; and therefore the +natural things that constituted the externals of their worship served +them as mediums for thinking spiritually, that is, thinking with the +angels. When the knowledge of correspondences and representations had +been blotted out of remembrance a Word was written, in which all the +words and their meanings are correspondences, and thus contain a +spiritual or internal sense, in which are the angels; and in +consequence, when a man reads the Word and perceives it according to +the sense of the letter or the outer sense the angels perceive it +according to the internal or spiritual sense; for all the thought of +angels is spiritual while the thought of man is natural. These two +kinds of thought appear diverse; nevertheless they are one because +they correspond. Thus it was that when man had separated himself from +heaven and had severed the bond the Lord provided a medium of +conjunction of heaven with man by means of the Word. + + +307. How heaven is conjoined with man by means of the Word I will +illustrate by some passages from it. "The New Jerusalem" is described +in the Apocalypse in these words: + + I saw a new heaven and a new earth, and the first heaven + and the first earth had passed away. And I saw the holy + city New Jerusalem coming down from God out of heaven. The + city was foursquare, its length as great as its breadth; + and an angel measured the city with a reed, twelve + thousand furlongs; the length, the breadth, and the height + of it are equal. And he measured the wall thereof, an + hundred and forty-four cubits, the measure of a man, that + is, of an angel. The building of the wall was of jasper; + but the city itself was pure gold, and like unto pure + glass; and the foundations of the wall were adorned with + every precious stone. The twelve gates were twelve pearls; + and the street of the city was pure gold, as it were + transparent glass (21:1, 2, 16-19, 21). + +When man reads these words he understands them merely in accordance +with the sense of the letter, namely, that the visible heaven with +the earth is to perish, and a new heaven is to come into existence; +and upon the new earth the holy city Jerusalem is to descend, with +all its dimensions as here described. But the angels that are with +man understand these things in a wholly different way, that is, +everything that man understands naturally they understand +spiritually. [2] By "the new heaven and the new earth" they +understand a new church; by "the city Jerusalem coming down from God +out of heaven" they understand its heavenly doctrine revealed by the +Lord; by "its length, breadth, and height, which are equal," and +"twelve thousand furlongs," they understand all the goods and truths +of that doctrine in the complex; by its "wall" they understand the +truths protecting it; by "the measure of the wall, a hundred and +forty-four cubits, which is the measure of a man, that is, of an +angel," they understand all those protecting truths in the complex +and their character; by its "twelve gates, which were of pearls," +they understand introductory truths, "pearls" signifying such truths; +by "the foundations of the wall, which were of precious stones," they +understand the knowledge on which that doctrine is founded; by "the +gold like unto pure glass," of which the city and its street were +made, they understand the good of love which makes the doctrine and +its truths transparent. Thus do the angels perceive all these things; +and therefore not as man perceives them. The natural ideas of man +thus pass into the spiritual ideas with the angels without their +knowing anything of the sense of the letter of the Word, that is, +about "a new heaven and a new earth," "a new city Jerusalem," its +"wall, the foundations of the wall, and its dimensions." And yet the +thoughts of angels make one with the thoughts of man, because they +correspond; they make one almost the same as the words of a speaker +make one with the understanding of them by a hearer who attends +solely to the meaning and not to the words. All this shows how heaven +is conjoined with man by means of the Word: [3] Let us take another +example from the Word: + + In that day there shall be a highway from Egypt to + Assyria, and Assyria shall come into Egypt and Egypt into + Assyria; and the Egyptians shall serve Assyria. In that + day shall Israel be a third to Egypt and to Assyria, a + blessing in the midst of the land, Which Jehovah of hosts + shall bless, saying, Blessed be My people the Egyptian, + and the Assyrian the work of My hands, and Israel Mine + inheritance (Isaiah 19:23-25). + +What man thinks when these words are read, and what the angels think, +can be seen from the sense of the letter of the Word and from its +internal sense. Man from the sense of the letter thinks that the +Egyptians and Assyrians are to be converted to God and accepted, and +are then to become one with the Israelitish nation; but angels in +accordance with the internal sense think of the man of the spiritual +church who is here described in that sense, whose spiritual is +"Israel," whose natural is the "Egyptian," and whose rational, which +is the middle, is the "Assyrian."{1} Nevertheless, these two senses +are one because they correspond; and therefore when the angels thus +think spiritually and man naturally they are conjoined almost as body +and soul are; in fact, the internal sense of the Word is its soul and +the sense of the letter is its body. Such is the Word throughout. +This shows that it is a medium of conjunction of heaven with man, and +that its literal sense serves as a base and foundation. + + {Footnote 1} In the Word "Egypt" and "Egyptian" signify the + natural and its knowledge (n. 4967, 5079, 5080, 5095, 5160, + 5460, 5799, 6015, 6147, 6252, 7355, 7648, 9340, 9391). + "Assyria" signifies the rational (n. 119, 1186). "Israel" + signifies the spiritual (n. 5414, 5801, 5803, 5806, 5812, 5817, + 5819, 5826, 5833, 5879, 5951, 6426, 6637, 6862, 6868, 7035, + 7062, 7198, 7201, 7215, 7223, 7957, 8234, 8805, 9340). + + +308. There is also a conjunction of heaven by means of the Word with +those who are outside of the church where there is no Word; for the +Lord's church is universal, and is with all who acknowledge the +Divine and live in charity. Moreover, such are taught after death by +the angels and receive Divine truths;{1} on which subject more may be +seen below, in the chapter on the heathen. The universal church on +the earth in the sight of the Lord resembles a single man, just as +heaven does (see n. 59-72); but the church where the Word is and +where the Lord is known by means of it is like the heart and lungs in +that man. It is known that all the viscera and members of the entire +body draw their life from the heart and lungs through various +derivations; and it is thus that those of the human race live who are +outside of the church where the Word is, and who constitute the +members of that man. Again, the conjunction of heaven with those who +are at a distance by means of the Word may be compared to light +radiating from a center all around. The Divine light is in the Word, +and there the Lord with heaven is present, and from that presence +those at a distance are in light; but it would be otherwise if there +were no Word. This may be more clearly seen from what has been shown +above respecting the form of heaven in accordance with which all who +are in heaven have affiliation and communication. But while this +arcanum may be comprehended by those who are in spiritual light, it +cannot be comprehended by those who are only in natural light; for +innumerable things are clearly seen by those who are in spiritual +light that are not seen or are seen obscurely as a single thing by +those who are only in natural light. + + {Footnote 1} The church specifically is where the Word is and + where the Lord is known by means of it, thus where Divine + truths from heaven are revealed (n. 3857, 10761). The Lord's + church is with all in the whole globe who live in good in + accordance with the principles of their religion (n. 3263, + 6637, 10765). All wherever they are who live in good in + accordance with the principles of their religion and who + acknowledge the Divine are accepted of the Lord (n. 2589-2604, + 2861, 2863, 3263, 4190, 4197, 6700, 9256). And besides these + all children wheresoever they are born (n. 2289-2309, 4792). + + +309. Unless such a Word had been given on this earth the man of this +earth would have been separated from heaven; and if separated from +heaven he would have ceased to be rational, for the human rational +exists by an influx of the light of heaven. Again, the man of this +earth is such that he is not capable of receiving direct revelation +and of being taught about Divine truths by such revelation, as the +inhabitants of other earths are, that have been especially described +in another small work. For the man of this earth is more in worldly +things, that is, in externals, than the men of other earths, and it +is internal things that are receptive of revelation; if it were +received in external things the truth would not be understood. That +such is the man of this earth is clearly evident from the state of +those who are within the church, which is such that while they know +from the Word about heaven, about hell, about the life after death, +still in heart they deny these things; although among them there are +some who have acquired a pre-eminent reputation for learning, and who +might for that reason be supposed to be wiser than others. + + +310. I have at times talked with angels about the Word, saying that +it is despised by some on account of its simple style; and that +nothing whatever is known about its internal sense, and for this +reason it is not believed that so much wisdom lies hid in it. The +angels said that although the style of the Word seems simple in the +sense of the letter, it is such that nothing can ever be compared to +it in excellence, since Divine wisdom lies concealed not only in the +meaning as a whole but also in each word; and that in heaven this +wisdom shines forth. They wished to declare that this wisdom is the +light of heaven, because it is Divine truth, for that which shines in +heaven is the Divine truth (see n. 132). Again, they said that +without such a Word there would be no light of heaven with the men of +our earth, nor would there be any conjunction of heaven with them; +for there is conjunction only so far as the light of heaven is +present with man, and that light is present only so far as Divine +truth is revealed to man by means of the Word. This conjunction by +means of the correspondence of the spiritual sense of the Word with +its natural sense is unknown to man, because the man of this earth +knows nothing about the spiritual thought and speech of angels, and +how it differs from the natural thought and speech of men; and until +this is known it cannot in the least be known what the internal sense +is, and that such conjunction is therefore possible by means of that +sense. They said, furthermore, that if this sense were known to man, +and if man in reading the Word were to think in accordance with some +knowledge of it, he would come into interior wisdom, and would be +still more conjoined with heaven, since by this means he would enter +into ideas like the ideas of the angels. + + + +311. XXXV. HEAVEN AND HELL ARE FROM THE HUMAN RACE. + +In the Christian world it is wholly unknown that heaven and hell are +from the human race, for it is believed that in the beginning angels +were created and heaven was thus formed; also that the devil or Satan +was an angel of light, but having rebelled he was cast down with his +crew, and thus hell was formed. The angels never cease to wonder at +such a belief in the Christian world, and still more that nothing is +really known about heaven, when in fact that is the primary principle +of all doctrine in the church. But since such ignorance prevails they +rejoice in heart that it has pleased the Lord to reveal to mankind at +this time many things about heaven and about hell, thereby dispelling +as far as possible the darkness that has been daily increasing +because the church has come to its end. [2] They wish for this reason +that I should declare from their lips that in the entire heaven there +is not a single angel who was created such from the beginning, nor in +hell any devil who was created an angel of light and cast down; but +that all, both in heaven and in hell, are from the human race; in +heaven those who lived in the world in heavenly love and belief, in +hell those who lived in infernal love and belief, also that it is +hell taken as a whole that is called the Devil and Satan-the name +Devil being given to the hell that is behind, where those are that +are called evil genii, and the name Satan being given to the hell +that is in front, where those are that are called evil spirits.{1} +The character of these hells will be described in the following +pages. [3] The angels said that the Christian world had gathered such +a belief about those in heaven and those in hell from some passages +in the Word understood according to the mere sense of the letter not +illustrated and explained by genuine doctrine from the Word; although +the sense of the letter of the Word until illuminated by genuine +doctrine, draws the mind in different directions, and this begets +ignorance, heresies, and errors.{2} + + {Footnote 1} The hells taken together, or the infernals taken + together, are called the Devil and Satan (n. 694). Those that + have been devils in the world become devils after death (n. + 968). + + {Footnote 2} The doctrine of the church must be derived from + the Word (n. 3464, 5402, 6822, 6832, 10763, 10765). Without + doctrine the Word is not understood (n. 9025, 9409, 9424, 9430, + 10324, 10431, 10582). True doctrine is a lamp to those who read + the Word (n. 10400). Genuine doctrine must be from those who + are enlightened by the Lord (n. 2510, 2516, 2519, 9424, 10105). + Those who are in the sense of the letter without doctrine come + into no understanding of Divine truths (n. 9409, 9410, 10582). + And they are led away into many errors (n. 10431). The + difference between those who teach and learn from the doctrine + of the church derived from the Word and those who teach and + learn from the sense of the letter alone (n. 9025). + + +312. The man of the church also derives this belief from his +believing that no man comes into heaven or into hell until the time +of the final judgment; and about that he has accepted the opinion +that all visible things will perish at that time and new things will +come into existence, and that the soul will then return into its +body, and from that union man will again live as a man. This belief +involves the other-that angels were created such from the beginning; +for it is impossible to believe that heaven and hell are from the +human race when it is believed that no man can go there until the end +of the world. [2] But that men might be convinced that this is not +true it has been granted me to be in company with angels, and also to +talk with those who are in hell, and this now for some years, +sometimes continuously from morning until evening, and thus be +informed about heaven and hell. This has been permitted that the man +of the church may no longer continue in his erroneous belief about +the resurrection at the time of judgment, and about the state of the +soul in the meanwhile, also about angels and the devil. As this +belief is a belief in what is false it involves the mind in darkness, +and with those who think about these things from their own +intelligence it induces doubt and at length denial, for they say in +heart, "How can so vast a heaven, with so many constellations and +with the sun and moon, be destroyed and dissipated; and how can the +stars which are larger than the earth fall from heaven to the earth; +and can bodies eaten up by worms, consumed by corruption, and +scattered to all the winds, be gathered together again to their +souls; and where in the meantime is the soul, and what is it when +deprived of the senses it had in the body?" [3] With many other like +things, which being incomprehensible cannot be believed, and which +destroy the belief of many in the life of the soul after death, and +their belief in heaven and hell, and with these other matters +pertaining to the faith of the church. That this belief has been +destroyed is evident from its being said, "Who has ever come to us +from heaven and told us that there is a heaven? What is hell? is +there any? What is this about man's being tormented with fire to +eternity? What is the day of judgment? has it not been expected in +vain for ages?" with other things that involve a denial of +everything. [4] Therefore lest those who think in this way-as many do +who from their worldly wisdom are regarded as erudite and +learned-should any longer confound and mislead the simple in faith +and heart, and induce infernal darkness respecting God and heaven and +eternal life, and all else that depends on these, the interiors of my +spirit have been opened by the Lord, and I have thus been permitted +to talk with all after their decease with whom I was ever acquainted +in the life of the body-with some for days, with some for months, and +with some for a year, and also with so many others that I should not +exaggerate if I should say a hundred thousand; many of whom were in +heaven, and many in hell. I have also talked with some two days after +their decease, and have told them that their funeral services and +obsequies were then being held in preparation for their interment; to +which they replied that it was well to cast aside that which had +served them as a body and for bodily functions in the world; and they +wished me to say that they were not dead, but were living as men the +same as before, and had merely migrated from one world into the +other, and were not aware of having lost anything, since they had a +body and its senses just as before, also understanding and will just +as before, with thoughts and affections, sensations and desires, like +those they had in the world. [5] Most of those who had recently died, +when they saw themselves to be living men as before, and in a like +state (for after death everyone's state of life is at first such as +it was in the world, but there is a gradual change in it either into +heaven or into hell), were moved by new joy at being alive, saying +that they had not believed that it would be so. But they greatly +wondered that they should have lived in such ignorance and blindness +about the state of their life after death; and especially that the +man of the church should be in such ignorance and blindness, when +above all others in the whole world he might be clearly enlightened +in regard to these things.{1} Then they began to see the cause of +that blindness and ignorance, which is, that external things which +are things, relating to the world and the body, had so occupied and +filled their minds that they could not be raised into the light of +heaven and look into the things of the church beyond its doctrinals; +for when matters relating to the body and the world are loved, as +they are at the present day, nothing but darkness flows into the mind +when men go beyond those doctrines. + + {Footnote 1} There are few in Christendom at this day who + believe that man rises again immediately after death (preface + to Genesis, chap. 16 and n. 4622, 10758); but it is believed + that he will rise again at the time of the final judgment, when + the visible world will perish (n. 10595). The reason of this + belief (n. 10595, 10758). Nevertheless man does rise again + immediately after death, and then he is a man in all respects, + and in every least respect (n. 4527, 5006, 5078, 8939, 8991, + 10594, 10758). The soul that lives after death is the spirit of + man, which in man is the man himself, and in the other life is + in a complete human form (n. 322, 1880, 1881, 3633, 4622, 4735, + 5883, 6054, 6605, 6626, 7021, 10594); from experience (n. 4527, + 5006, 8939); from the Word (n. 10597). What is meant by the + dead seen in the holy city (Matt. 27:53) explained (n. 9229). + In what manner man is raised from the dead, from experience (n. + 168-189). His state after his resurrection (n. 317-319, 2119, + 5079, 10596). False opinions about the soul and its + resurrection (n. 444, 445, 4527, 4622, 4658). + + +313. Very many of the learned from the Christian world are astonished +when they find themselves after death in a body, in garments, and in +houses, as in the world. And when they recall what they had thought +about the life after death, the soul, spirits, and heaven and hell, +they are ashamed and confess that they thought foolishly, and that +the simple in faith thought much more wisely than they. When the +minds of learned men who had confirmed themselves in such ideas and +had ascribed all things to nature were examined, it was found that +their interiors were wholly closed up and their exteriors were +opened, that they looked towards the world and thus towards hell and +not towards heaven. For to the extent that man's interiors are opened +he looks towards heaven, but to the extent that his interiors are +closed and his exteriors opened he looks towards hell, because the +interiors of man are formed for the reception of all things of +heaven, but the exteriors for the reception of all things of the +world; and those who receive the world, and not heaven also, receive +hell.{1} + + {Footnote 1} In man the spiritual world and the natural world + are conjoined (n. 6057). The internal of man is formed after + the image of heaven, but the external after the image of the + world (n. 3628, 4523, 4524, 6013, 6057, 9706, 10156, 10472). + + +314. That heaven is from the human race can be seen also from the +fact that angelic minds and human minds are alike, both enjoying the +ability to understand, perceive and will, and both formed to receive +heaven; for the human mind is just as capable of becoming wise as the +angelic mind; and if it does not attain to such wisdom in the world +it is because it is in an earthly body, and in that body its +spiritual mind thinks naturally. But it is otherwise when the mind is +loosed from the bonds of that body; then it no longer thinks +naturally, but spiritually, and when it thinks spiritually its +thoughts are incomprehensible and ineffable to the natural man; thus +it becomes wise like an angel, all of which shows that the internal +part of man, called his spirit, is in its essence an angel (see +above, n. 57);{1} and when loosed from the earthly body is, equally +with the angel, in the human form. (That an angel is in a complete +human form may be seen above, n. 73-77.) When, however, the internal +of man is not open above but only beneath, it is still, after it has +been loosed from the body, in a human form, but a horrible and +diabolical form, for it is able only to look downwards towards hell, +and not upwards towards heaven. + + {Footnote 1} There are as many degrees of life in man as there + are heavens, and they are opened after death in accordance with + his life (n. 3747, 9594). Heaven is in man (n. 3884). Men who + are living a life of love and charity have in them angelic + wisdom, although it is for the time hidden, but they come into + that wisdom after death (n. 2494). The man who receives from + the Lord the good of love and of faith is called in the Word an + angel (n. 10528). + + +315. Moreover, any one who has been taught about Divine order can +understand that man was created to become an angel, because the +outmost of order is in him (n. 304), in which what pertains to +heavenly and angelic wisdom can be brought into form and can be +renewed and multiplied. Divine order never stops midway to form there +a something apart from an outmost, for it is not in its fullness and +completion there; but it goes on to the outmost; and when it is in +its outmost it takes on its form, and by means there collected it +renews itself and produces itself further, which is accomplished +through procreations. Therefore the seed-ground of heaven is in the +outmost. + + +316. The Lord rose again not as to His spirit alone but also as to +His body, because when He was in the world He glorified His whole +Human, that is, made it Divine; for His soul which He had from the +Father was of Itself the very Divine, while His body became a +likeness of the soul, that is, of the Father, thus also Divine. This +is why He, differently from any man, rose again as to both;{1} and +this He made manifest to the disciples (who when they saw Him +believed that they saw a spirit), by saying: + + See My hands and My feet, that it is I Myself; handle Me + and see, for a spirit hath not flesh and bones as ye + behold Me having (Luke 24:36-39); + +indicating thereby that He was a man both in respect to His spirit +and in respect to His body. + + {Footnote 1} Man rises again only as to his spirit (n. 10593, + 10594). The Lord alone rose again in respect also to His body + (n. 1729, 2083, 5078, 10825). + + +317. That it might be made clear that man lives after death and +enters in accordance with his life in the world either into heaven or +into hell, many things have been disclosed to me about the state of +man after death, which will be presented in due order in the +following pages, where the world of spirits is treated of. + + + +318. XXXVI. THE HEATHEN, OR PEOPLES OUTSIDE OF THE CHURCH, IN HEAVEN. + +There is a general opinion that those born outside of the church, who +are called the nations, or heathen, cannot be saved, because not +having the Word they know nothing about the Lord, and apart from the +Lord there is no salvation. But that these also are saved this alone +makes certain, that the mercy of the Lord is universal, that is, +extends to every individual; that these equally with those within the +church, who are few in comparison, are born men, and that their +ignorance of the Lord is not their fault. Any one who thinks from any +enlightened reason can see that no man is born for hell, for the Lord +is love itself and His love is to will the salvation of all. +Therefore He has provided a religion for everyone, and by it +acknowledgment of the Divine and interior life; for to live in +accordance with one's religion is to live interiorly, since one then +looks to the Divine, and so far as he looks to the Divine he does not +look to the world but separates himself from the world, that is, from +the life of the world, which is exterior life.{1} + + {Footnote 1} The heathen equally with the Christians are saved + (n. 932, 1032, 1059, 2284, 2589, 2590, 3778, 4190, 4197). The + lot of the nations and peoples outside of the church in the + other life (n. 2589-2604). The church is specifically where the + Word is, and by it the Lord is known (n. 3857, 10761). + Nevertheless, those born where the Word is and where the Lord + is known are not on that account of the church, but only those + who live a life of charity and of faith (n. 6637, 10143, 10153, + 10578, 10645, 10829). The Lord's church is with all in the + whole world who live in good in accordance with their religion + and acknowledge a Divine, and such are accepted of the Lord and + come into heaven (n. 2589-2604, 2861, 2863, 3263, 4190, 4197, + 6700, 9256). + + +319. That the heathen equally with Christians are saved any one can +see who knows what it is that makes heaven in man; for heaven is +within man, and those that have heaven within them come into heaven. +Heaven with man is acknowledging the Divine and being led by the +Divine. The first and chief thing of every religion is to acknowledge +the Divine. A religion that does not acknowledge the Divine is no +religion. The precepts of every religion look to worship; thus to the +way in which the Divine is to be worshiped that the worship may be +acceptable to Him; and when this has been settled in one's mind, that +is, so far as one wills this or so far as he loves it, he is led by +the Lord. Everyone knows that the heathen as well as Christians live +a moral life, and many of them a better life than Christians. Moral +life may be lived either out of regard to the Divine or out of regard +to men in the world; and a moral life that is lived out of regard to +the Divine is a spiritual life. In outward form the two appear alike, +but in inward form they are wholly different; the one saves man, the +other does not. For he who lives a moral life out of regard to the +Divine is led by the Divine; while he who leads a moral life out of +regard to men in the world is led by himself. [2] But this may be +illustrated by an example. He that refrains from doing evil to his +neighbor because it is antagonistic to religion, that is, +antagonistic to the Divine, refrains from doing evil from a spiritual +motive; but he that refrains from doing evil to another merely from +fear of the law, or the loss of reputation, of honor, or gain, that +is, from regard to self and the world, refrains from doing evil from +a natural motive, and is led by himself. The life of the latter is +natural, that of the former is spiritual. A man whose moral life is +spiritual has heaven within him; but he whose moral life is merely +natural does not have heaven within him; and for the reason that +heaven flows in from above and opens man's interiors, and through his +interiors flows into his exteriors; while the world flows in from +beneath and opens the exteriors but not the interiors. For there can +be no flowing in from the natural world into the spiritual, but only +from the spiritual world into the natural; therefore if heaven is not +also received, the interiors remain closed. All this makes clear who +those are that receive heaven within them, and who do not. [3] And +yet heaven is not the same in one as in another. It differs in each +one in accordance with his affection for good and its truth. Those +that are in an affection for good out of regard to the Divine, love +Divine truth, since good and truth love each other and desire to be +conjoined.{1} This explains why the heathen, although they are not in +genuine truths in the world, yet because of their love receive truths +in the other life. + + {Footnote 1} Between good and truth there is a kind of marriage + (n. 1904, 2173, 2508). Good and truth are in a perpetual + endeavor to be conjoined, and good longs for truth and for + conjunction with it (n. 9206, 9207, 9495). How the conjunction + of good and truth takes place, and in whom (n. 3834, 3843, + 4096, 4097, 4301, 4345, 4353, 4364, 4368, 5365, 7623-7627, + 9258). + + +320. A certain spirit from among the heathen who had lived in the +world in good of charity in accordance with his religion, hearing +Christian spirits reasoning about what must be believed, (for spirits +reason with each other far more thoroughly and acutely than men, +especially about what is good and true,) wondered at such +contentions, and said that he did not care to listen to them, for +they reasoned from appearances and fallacies; and he gave them this +instruction: "If I am good I can know from the good itself what is +true; and what I do not know I can receive." + + +321. I have been taught in many ways that the heathen who have led a +moral life and have lived in obedience and subordination and mutual +charity in accordance with their religion, and have thus received +something of conscience, are accepted in the other life, and are +there instructed with solicitous care by the angels in the goods and +truths of faith; and that when they are being taught they behave +themselves modestly, intelligently, and wisely, and readily accept +truths and adopt them. They have not worked out for themselves any +principles of falsity antagonistic to the truths of faith that will +need to be shaken off, still less cavils against the Lord, as many +Christians have who cherish no other idea of Him than that He is an +ordinary man. The heathen on the contrary when they hear that God has +become a Man, and has thus manifested Himself in the world, +immediately acknowledge it and worship the Lord, saying that because +God is the God of heaven and of earth, and because the human race is +His, He has fully disclosed Himself to men.{1} It is a Divine truth +that apart from the Lord there is no salvation; but this is to be +understood to mean that there is no salvation except from the Lord. +There are many earths in the universe, and all of them full of +inhabitants, scarcely any of whom know that the Lord took on the +Human on our earth. Yet because they worship the Divine under a human +form they are accepted and led by the Lord. On this subject more may +be seen in the little work on The Earths in the Universe. + + {Footnote 1} Difference between the good in which the heathen + are and that in which Christians are (n. 4189, 4197). Truths + with the heathen (n. 3263, 3778, 4190). The interiors cannot be + so closed up with the heathen as with Christians (n. 9256). + Neither can so thick a cloud exist with the heathen who live in + mutual charity in accordance with their religion as with + Christians who live in no charity; the reasons (n. 1059, 9256). + The heathen cannot profane the holy things of the church as the + Christians do, because they are ignorant of them (n. 1327, + 1328, 2051). They have a fear of Christians on account of their + lives (n. 2596, 2597). Those that have lived well in accordance + with their religion are taught by angels and readily accept the + truths of faith and acknowledge the Lord (n. 2049, 2595, 2598, + 2600, 2601, 2603, 2861, 2863, 3263). + + +322. Among the heathen, as among Christians, there are both wise and +simple. That I might learn about them I have been permitted to speak +with both, sometimes for hours and days. But there are no such wise +men now as in ancient times, especially in the Ancient Church, which +extended over a large part of the Asiatic world, and from which +religion spread to many nations. That I might wholly know about them +I have been permitted to have familiar conversation with some of +these wise men. There was with me one who was among the wiser of his +time, and consequently well known in the learned world, with whom I +talked on various subjects, and had reason to believe that it was +Cicero. Knowing that he was a wise man I talked with him about +wisdom, intelligence, order, and the Word, and lastly about the Lord. +[2] Of wisdom he said that there is no other wisdom than the wisdom +of life, and that wisdom can be predicated of nothing else; of +intelligence that it is from wisdom; of order, that it is from the +Supreme God, and that to live in that order is to be wise and +intelligent. As to the Word, when I read to him something from the +prophets he was greatly delighted, especially with this, that every +name and every word signified interior things; and he wondered +greatly that learned men at this day are not delighted with such +study. I saw plainly that the interiors of his thought or mind had +been opened. He said that he was unable to hear more, as he perceived +something more holy than he could bear, being affected so interiorly. +[3] At length I spoke with him about the Lord, saying that while He +was born a man He was conceived of God, and that He put off the +maternal human and put on the Divine Human, and that it is He that +governs the universe. To this he replied that he knew some things +concerning the Lord, and perceived in his way that if mankind were to +be saved it could not have been done otherwise. In the meantime some +bad Christians infused various cavils; but to these he gave no +attention, remarking that this was not strange, since in the life of +the body they had imbibed unbecoming ideas on the subject, and until +they got rid of these they could not admit ideas that confirmed the +truth, as the ignorant can. + + +323. It has also been granted me to talk with others who lived in +ancient times, and who were then among the more wise. At first they +appeared in front at a distance, and were able then to perceive the +interiors of my thoughts, thus many things fully. From one idea of +thought they were able to discern the entire series and fill it with +delightful things of wisdom combined with charming representations. +From this they were perceived to be among the more wise, and I was +told that they were some of the ancient people; and when they came +nearer I read to them something from the Word, and they were +delighted beyond measure. I perceived the essence of their delight +and gratification, which arose chiefly from this, that all things and +each thing they heard from the Word were representative and +significative of heavenly and spiritual things. They said that in +their time, when they lived in the world, their mode of thinking and +speaking and also of writing was of this nature, and that this was +their pursuit of wisdom. + + +324. But as regards the heathen of the present day, they are not so +wise, but most of them are simple in heart. Nevertheless, those of +them that have lived in mutual charity receive wisdom in the other +life, and of these one or two examples may be cited. When I read the +seventeenth and eighteenth chapters of Judges (about Micah, and how +the sons of Dan carried away his graven image and teraphim and +Levite) a heathen spirit was present who in the life of the body had +worshiped a graven image. He listened attentively to the account of +what was done to Micah, and his grief on account of his graven image +which the Danites took away, and such grief came upon him and moved +him that he scarcely knew, by reason of inward distress, what to +think. Not only was this grief perceived, but also the innocence that +was in all his affections. The Christian spirits that were present +watched him and wondered that a worshiper of a graven image should +have so great a feeling of sympathy and innocence stirred in him. +Afterwards some good spirits talked with him, saying that graven +images should not be worshiped, and that being a man he was capable +of understanding this; that he ought, apart from a graven image, to +think of God the Creator and Ruler of the whole heaven and the whole +earth, and that God is the Lord. When this was said I was permitted +to perceive the interior nature of his adoration, which was +communicated to me; and it was much more holy than is the case of +Christians, This makes clear that at the present day the heathen come +into heaven with less difficulty than Christians, according to the +Lord's words in Luke: + + Then shall they come from the east and the west, and from + the north and the south, and shall recline in the kingdom + of God. And behold, there are last who shall be first, and + there are first who shall be last (13:29, 30). + +For in the state in which that spirit was he could be imbued with all +things of faith and receive them with interior affection; there was +in him the mercy of love, and in his ignorance there was innocence; +and when these are present all things of faith are received as it +were spontaneously and with joy. He was afterwards received among +angels. + + +325. A choir at a distance was heard one morning, and from the +choir's representations I was permitted to know that they were +Chinese, for they exhibited a kind of woolly goat, then a cake of +millet, and an ebony spoon, also the idea of a floating city. They +desired to come nearer to me, and when they had joined me they said +that they wished to be alone with me, that they might disclose their +thoughts. But they were told that they were not alone, and that some +were displeased at their wishing to be alone, although they were +guests. When they perceived this displeasure they began to think +whether they had transgressed against the neighbor, and whether they +had claimed any thing to themselves that belonged to others. All +thought in the other life being communicated I was permitted to +perceive the agitation of their minds. It consisted of a recognition +that possibly they had injured those who were displeased, of shame on +that account, together with other worthy affections; and it was thus +known that they were endowed with charity. Soon after I spoke with +them, and at last about the Lord. When I called Him "Christ" I +perceived a certain repugnance in them; but the reason was disclosed, +namely, that they had brought this from the world, from their having +learned that Christians lived worse lives than they did, and were +destitute of charity. But when I called Him simply "Lord" they were +interiorly moved. Afterwards, they were taught by the angels that the +Christian doctrine beyond every other in the world prescribes love +and charity, but that there are few who live in accordance with it. +There are heathen who have come to know while they lived in the +world, both from interaction and report, that Christians lead bad +lives, are addicted to adultery, hatred, quarreling, drunkenness, and +the like, which they themselves abhor because such things are +contrary to their religion. These in the other life are more timid +than others about accepting the truths of faith; but they are taught +by the angels that the Christian doctrine, as well as the faith +itself, teaches a very different life, but that the lives of +Christians are less in accord with their doctrine than the lives of +heathen. When they recognize this they receive the truths of faith, +and adore the Lord, but less readily than others. + + +326. It is a common thing for heathen that have worshiped any god +under an image or statue, or any graven thing to be introduced, when +they come into the other life, to certain spirits in place of their +gods or idols, in order that they may rid themselves of their +fantasies. When they have been with these for some days, the +fantasies are put away. Also those that have worshiped men are +sometimes introduced to the men they have worshiped, or to others in +their place--as many of the Jews to Abraham, Jacob, Moses, and +David-but when they come to see that they are human the same as +others, and that they can give them no help, they become ashamed, and +are carried to their own places in accordance with their lives. Among +the heathen in heaven the Africans are most beloved, for they receive +the goods and truths of heaven more readily than others. They +especially wish to be called obedient, but not faithful. They say +that as Christians possess the doctrine of faith they may be called +faithful; but not they unless they accept that doctrine, or as they +say, have the ability to accept it. + + +327. I have talked with some who were in the Ancient Church. That is +called the Ancient Church that was established after the deluge, and +extended through many kingdoms, namely, Assyria, Mesopotamia, Syria, +Ethiopia, Arabia, Libya, Egypt, Philistia as far as Tyre and Zidon, +and through the land of Canaan on both sides of the Jordan.{1} The +men of this church knew about the Lord that He was to come, and were +imbued with the goods of faith, and yet they fell away and became +idolaters. These spirits were in front towards the left, in a dark +place and in a miserable state. Their speech was like the sound of a +pipe of one tone, almost without rational thought. They said they had +been there for many centuries, and that they are sometimes taken out +that they may serve others for certain uses of a low order. From this +I was led to think about many Christians--who are inwardly though not +outwardly idolaters, since they are worshipers of self and of the +world, and in heart deny the Lord-what lot awaits such in the other +life. + + {Footnote 1} The first and Most Ancient Church on this earth + was that which is described in the first chapters of Genesis, + and that church above all others was celestial (n. 607, 895, + 920, 1121-1124, 2896, 4493, 8891, 9942, 10545). What the + celestial are in heaven (n. 1114-1125). There were various + churches after the flood which are called ancient churches (n. + 1125-1127, 1327, 10355). What the men of the Ancient Church + were (n. 609, 895). The ancient churches were representative + churches (n. 519, 521, 2896). In the Ancient Church there was a + Word, but it has been lost (n. 2897). The character of the + Ancient Church when it began to decline (n. 1128). The + difference between the Most Ancient Church and the Ancient + Church (n. 597, 607, 640, 641, 765, 784, 895, 4493). The + statutes, the judgments, and the laws, which were commanded in + the Jewish Church, were in part like those in the Ancient + Church (n. 4288, 4449, 10149). The God of the Most Ancient + Church and of the Ancient Church was the Lord, and He was + called Jehovah (n. 1343, 6846). + + +328. That the church of the Lord is spread over all the globe, and is +thus universal; and that all those are in it who have lived in the +good of charity in accordance with their religion; and that the +church, where the Word is and by means of it the Lord is known, is in +relation to those who are out of the church like the heart and lungs +in man, from which all the viscera and members of the body have their +life, variously according to their forms, positions, and +conjunctions, may be seen above (n. 308). + + + +329. XXXVII. LITTLE CHILDREN IN HEAVEN. + +It is a belief of some that only such children as are born within the +church go to heaven, and that those born out of the church do not, +and for the reason that the children within the church are baptized +and by baptism are initiated into faith of the church. Such are not +aware that no one receives heaven or faith through baptism; for +baptism is merely for a sign and memorial that man should be +regenerated, and that those born within the church can be regenerated +because the Word is there, and in the Word are the Divine truths by +means of which regeneration is effected, and there the Lord who +regenerates is known.{1} Let them know therefore that every child, +wherever he is born, whether within the church or outside of it, +whether of pious parents or impious, is received when he dies by the +Lord and trained up in heaven, and taught in accordance with Divine +order, and imbued with affections for what is good, and through these +with knowledges of what is true; and afterwards as he is perfected in +intelligence and wisdom is introduced into heaven and becomes an +angel. Everyone who thinks from reason can be sure that all are born +for heaven and no one for hell, and if man comes into hell he himself +is culpable; but little children cannot be held culpable. + + {Footnote 1} Baptism signifies regeneration by the Lord by + means of the truths of faith from the Word (n. 4255, 5120, + 9088, 10239, 10386-10388, 10392). Baptism is a sign that the + man baptized is of the church in which the Lord, who + regenerates, is acknowledged, and where the Word is from which + are the truths of faith, by means of which regeneration is + effected (n. 10386-10388). Baptism confers neither faith nor + salvation, but it is a witness that those who are being + regenerated will receive faith and salvation (n. 10391). + + +330. When children die they are still children in the other life, +having a like infantile mind, a like innocence in ignorance, and a +like tenderness in all things. They are merely in the rudiments of a +capacity to become angels, for children are not angels but become +angels. For everyone passing out of this world enters the other in +the same state of life, a little child in the state of a little +child, a boy in the state of a boy, a youth, a man, an old man, in +the state of a youth, a man, or an old man; but subsequently each +one's state is changed. The state of little children surpasses the +state of all others in that they are in innocence, and evil has not +yet been rooted in them by actual life; and in innocence all things +of heaven can be implanted, for it is a receptacle of the truth of +faith and of the good of love. + + +331. The state of children in the other life far surpasses their +state in the world, for they are not clothed with an earthly body, +but with such a body as the angels have. The earthly body is in +itself gross, and receives its first sensations and first motions not +from the inner or spiritual world, but from the outer or natural +world; and in consequence in this world children must be taught to +walk, to guide their motions, and to speak; and even their senses, as +seeing and hearing, must be opened by use. It is not so with children +in the other life. As they are spirits they act at once in accordance +with their interiors, walking without practice, and also talking, but +at first from general affections not yet distinguished into ideas of +thought; but they are quickly initiated into these also, for the +reason that their exteriors are homogeneous with their interiors. The +speech of angels (as may be seen above, n, 234-245) so flows forth +from affection modified by ideas of thought that their speech +completely conforms to their thoughts from affection. + + +332. As soon as little children are resuscitated, which takes place +immediately after death, they are taken into heaven and confided to +angel women who in the life of the body tenderly loved little +children and at the same time loved God. Because these during their +life in the world loved all children with a kind of motherly +tenderness, they receive them as their own; while the children, from +an implanted instinct, love them as their own mothers. There are as +many children in each one's care as she desires from a spiritual +parental affection. This heaven appears in front before the forehead, +directly in the line or radius in which the angels look to the Lord. +It is so situated because all little children are under the immediate +auspices of the Lord; and the heaven of innocence, which is the third +heaven, flows into them. + + +333. Little children have various dispositions, some that of the +spiritual angels and some that of the celestial angels. Those who are +of a celestial disposition are seen in that heaven to the right, and +those of a spiritual disposition to the left. All children in the +Greatest Man, which is heaven, are in the province of the eyes-those +of a spiritual disposition in the province of the left eye, and those +of a celestial disposition in the province of the right eye. This is +because the angels who are in the spiritual kingdom see the Lord +before the left eye, and those who are in the celestial kingdom +before the right eye (see above, n. 118). This fact that in the +Greatest Man or heaven children are in the province of the eyes is a +proof that they are under the immediate sight and auspices of the +Lord. + + +334. How children are taught in heaven shall also be briefly told. +From their nurses they learn to talk. Their earliest speech is simply +a sound of affection; this by degrees becomes more distinct as ideas +of thought enter; for ideas of thought from affections constitute all +angelic speech (as may be seen in its own chapter, n. 234-245). Into +their affections, all of which proceed from innocence, such things as +appear before their eyes and cause delight are first instilled; and +as these things are from a spiritual origin the things of heaven at +once flow into them, and by means of these heavenly things their +interiors are opened, and they are thereby daily perfected. But when +this first age is completed they are transferred to another heaven, +where they are taught by masters; and so on. + + +335. Children are taught chiefly by representatives suited to their +capacity. These are beautiful and full of wisdom from within, beyond +all belief. In this way an intelligence that derives its soul from +good is gradually instilled into them. I will here describe two +representatives that I have been permitted to see, from which the +nature of others may be inferred. First there was a representation of +the Lord's rising from the sepulchre, and at the same time of the +uniting of His Human with the Divine. This was done in a manner so +wise as to surpass all human wisdom, and at the same time in an +innocent infantile manner. An idea of a sepulchre was presented, and +with it an idea of the Lord, but in so remote a way that there was +scarcely any perception of its being the Lord, except seemingly afar +off; and for the reason that in the idea of a sepulchre there is +something funereal, and this was thus removed, after wards they +cautiously admitted into the sepulchre something atmospheric, with an +appearance of thin vapor, by which with proper remoteness they +signified spiritual life in baptism. Afterwards I saw a +representation by the angels of the Lord's descent to those that are +"bound," and of His ascent with these into heaven, and this with +incomparable prudence and gentleness. In adaptation to the infantile +mind they let down little cords almost invisible, very soft and +tender, by which they lightened the Lord's ascent, always with a holy +solicitude that there should be nothing in the representation +bordering upon anything that did not contain what is spiritual and +heavenly. Other representations are there given, whereby, as by plays +adapted to the minds of children, they are guided into knowledges of +truth and affections for good. + + +336. It was also shown how tender their understanding is. When I was +praying the Lord's Prayer, and from their under standing they flowed +into the ideas of my thought, their influx was perceived to be so +tender and soft as to be almost solely a matter of affection; and at +the same time it was observed that their understanding was open even +from the Lord, for what flowed forth from them was as if it simply +flowed through them. Moreover, the Lord flows into the ideas of +little children chiefly from inmosts, for there is nothing, as with +adults, to close up their ideas, no principles of falsity to close +the way to the understanding of truth, nor any life of evil to close +the way to the reception of good, and thereby to the reception of +wisdom. All this makes clear that little children do not come at once +after death into an angelic state, but are gradually brought into it +by means of knowledges of good and truth, and in harmony with all +heavenly order; for the least particulars of their nature are known +to the Lord, and thus they are led, in accord with each and every +movement of their inclination, to receive the truths of good and the +goods of truth. + + +337. I have also been shown how all things are instilled into them by +delightful and pleasant means suited to their genius. I have been +permitted to see children most charmingly attired, having garlands of +flowers resplendent with most beautiful and heavenly colors twined +about their breasts and around their tender arms; and once to see +them accompanied by those in charge of them and by maidens, in a park +most beautifully adorned, not so much with trees, as with arbors and +covered walks of laurel, with paths leading inward; and when the +children entered attired as they were the flowers over the entrance +shone forth most joyously. This indicates the nature of their +delights, also how they are led by means of pleasant and delightful +things into the goods of innocence and charity, which goods the Lord +continually instilled into these delights and pleasures. + + +338. It was shown me, by a mode of communication common in the other +life, what the ideas of children are when they see objects of any +kind. Each and every object seemed to them to be alive; and thus in +every least idea of their thought there is life. And it was perceived +that children on the earth have nearly the same ideas when they are +at their little plays; for as yet they have no such reflection as +adults have about what is inanimate. + + +339. It has been said above that children are of a genius either +celestial or spiritual. Those of a celestial genius are easily +distinguished from those of a spiritual genius. Their thought, +speech, and action, is so gentle that hardly anything appears except +what flows from a love of good to the Lord and from a love for other +children. But those of a spiritual genius are not so gentle; but in +everything with them there appears a sort of vibration, as of wings. +The difference is seen also in their ill-feeling and in other +things. + + +340. Many may suppose that in heaven little children remain little +children, and continue as such among the angels. Those who do not +know what an angel is may have had this opinion confirmed by +paintings and images in churches, in which angels are represented as +children. But it is wholly otherwise. Intelligence and wisdom are +what constitute an angel, and as long as children do not possess +these they are not angels, although they are with the angels; but as +soon as they become intelligent and wise they become angels; and what +is wonderful, they do not then appear as children, but as adults, for +they are no longer of an infantile genius, but of a more mature +angelic genius. Intelligence and wisdom produce this effect. The +reason why children appear more mature, thus as youths and young men, +as they are perfected in intelligence and wisdom, is that +intelligence and wisdom are essential spiritual nourishment;{1} and +thus the things that nourish their minds also nourish their bodies, +and this from correspondence; for the form of the body is simply the +external form of the interiors. But it should be understood that in +heaven children advance in age only to early manhood, and remain in +this to eternity. That I might be assured that this is so I have been +permitted to talk with some who had been educated as children in +heaven, and had grown up there; with some also while they were +children, and again with the same when they had become young men; and +I have heard from them about the progress of their life from one age +to another. + + {Footnote 1} Spiritual food is knowledge, intelligence, and + wisdom, thus the good and truth from which these are (n. 3114, + 4459, 4792, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, + 5588, 5655, 8562, 9003). Therefore in a spiritual sense + everything that comes forth from the mouth of the Lord is food + (n. 681). Because bread means all food in general it signifies + every good, celestial and spiritual (n. 276, 680, 2165, 2177, + 3478, 6118, 8410). And for the reason that these nourish the + mind, which belongs to the internal man (n. 4459, 5293, 5576, + 6277, 8410). + + +341. That innocence is a receptacle of all things of heaven, and thus +the innocence of children is a plane for all affections for good and +truth, can be seen from what has been shown above (n. 276-283) in +regard to the innocence of angels in heaven, namely, that innocence +is a willingness to be led by the Lord and not by oneself; +consequently so far as a man is in innocence he is separated from +what is his own, and so far as one is separated from what is his own +he is in what is the Lord's own. The Lord's own is what is called His +righteousness and merit. But the innocence of children is not genuine +innocence, because as yet it is without wisdom. Genuine innocence is +wisdom, since so far as any one is wise he loves to be led by the +Lord; or what is the same, so far as any one is led by the Lord he is +wise. [2] Therefore children are led from the external innocence in +which they are at the beginning, and which is called the innocence of +childhood, to internal innocence, which is the innocence of wisdom. +This innocence is the end that directs all their instruction and +progress; and therefore when they have attained to the innocence of +wisdom, the innocence of childhood, which in the meanwhile has served +them as a plane, is joined to them. [3] The innocence of children has +been represented to me as a wooden sort of thing, almost devoid of +life, which becomes vivified as they are perfected by knowledges of +truth and affections for good. Afterwards genuine innocence was +represented by a most beautiful child, naked and full of life; for +the really innocent, who are in the inmost heaven and thus nearest to +the Lord, always appear before the eyes of other angels as little +children, and some of them naked; for innocence is represented by +nakedness unaccompanied by shame, as is said of the first man and his +wife in Paradise (Gen. 2:25); so when their state of innocence +perished they were ashamed of their nakedness, and hid themselves +(chap. 3:7, 10, 11). In a word, the wiser the angels are the more +innocent they are, and the more innocent they are the more they +appear to themselves as little children. This is why in the Word +"childhood" signifies innocence (see above, n. 278). + + +342. I have talked with angels about little children, whether they +are free from evils, inasmuch as they have no actual evil as adults +have; and I was told that they are equally in evil, and in fact are +nothing but evil;{1} but, like all angels, they are so withheld from +evil and held in good by the Lord as to seem to themselves to be in +good from themselves. For this reason when children have become +adults in heaven, that they may not have the false idea about +themselves that the good in them is from themselves and not from the +Lord, they are now and then let down into their evils which they +inherited, and are left in them until they know, acknowledge and +believe the truth of the matter. [2] There was one, the son of a +king, who died in childhood and grew up in heaven, who held this +opinion. Therefore he was let down into that life of evils into which +he was born, and he then perceived from the sphere of his life that +he had a disposition to domineer over others, and regarded adulteries +as of no account; these evils he had inherited from his parents; but +after he had been brought to recognize his real character he was +again received among the angels with whom he had before been +associated. [3] In the other life no one ever suffers punishment on +account of his inherited evil, because it is not his evil, that is, +it is not his fault that he is such; he suffers only on account of +actual evil that is his, that is, only so far as he has appropriated +to himself inherited evil by actual life. When, therefore, the +children that have become adults are let down into the state of their +inherited evil it is not that they may suffer punishment for it, but +that they may learn that of themselves they are nothing but evil, and +that it is by the mercy of the Lord that they are taken up into +heaven from the hell in which they are, and that it is from the Lord +that they are in heaven and not from any merit of their own; and +therefore they may not boast before others of the good that is in +them, since this is contrary to the good of mutual love, as it is +contrary to the truth of faith. + + {Footnote 1} All kinds of men are born into evils of every + kind, even to the extent that what is their own is nothing but + evil (n. 210, 215, 731, 874-876, 987, 1047, 2307, 2308, 3518, + 3701, 3812, 8480, 8550, 10283, 10284, 10286, 10731). + Consequently man must needs be reborn, that is, regenerated (n. + 3701). Man's inherited evil consists in his loving himself more + than God, and the world more than heaven and in making his + neighbor, in comparison with himself, of no account, except for + the sake of self, that is, himself alone, thus it consists in + the love of self and of the world (n. 694, 731, 4317, 5660). + All evils are from the love of self and of the world, when + those loves rule (n. 1307, 1308, 1321, 1594, 1691, 3413, 7255, + 7376, 7488, 7490, 8318, 9335, 9348, 10038, 10742). These evils + are contempt of others, enmity, hatred revenge, cruelty, deceit + (n. 6667, 7370-7374, 9348, 10038, 10742). And from these evils + comes all falsity (n. 1047, 10283, 10284, 10286). These loves, + so far as the reins are given them, rush headlong; and the love + of self aspires even to the throne of God (n. 7375, 8678). + + +343. Several times when a number of children that were in a purely +infantile state have been with me in choirs, they were heard as a +tender unarranged mass, that is, as not yet acting as one, as they do +later when they have become more mature. To my surprise the spirits +with me could not refrain from inducing them to talk. This desire is +innate in spirits. But I noticed, each time, that the children +resisted, unwilling to talk in this way. This refusal and resistance, +which were accompanied by a kind of indignation, I have often +perceived; and when an opportunity to talk was given them they would +say nothing except that "It is not so." I have been taught that +little children are so tempted in order that they may get accustomed +to resisting, and may begin to resist falsity and evil, and also that +they may learn not to think, speak, and act, from another, and in +consequence may learn to permit themselves to be led by no one but +the Lord. + + +344. From what has been said it can be seen what child education is +in heaven, namely, that it is leading them by means of an +understanding of truth and the wisdom of good into the angelic life, +which is love to the Lord and mutual love, in which is innocence. But +how different in many cases is the education of children on the earth +can be seen from this example. I was in the street of a large city, +and saw little boys fighting with each other; a crowd flocked around +and looked on with much pleasure; and I was told that little boys are +incited to such fights by their own parents. Good spirits and angels +who saw this through my eyes so revolted at it that I felt their +horror; and especially that parents should incite their children to +such things, saying that in this way parents extinguish in the +earliest age all the mutual love and all the innocence that children +have from the Lord, and initiate them into the spirit of hatred and +revenge; consequently by their own endeavors they shut their children +out of heaven, where there is nothing but mutual love. Let parents +therefore who wish well to their children beware of such things. + + +345. What the difference is between those who die in childhood and +those who die in mature life shall also be told. Those dying in +mature life have a plane acquired from the earthly and material +world, and this they carry with them. This plane is their memory and +its bodily natural affection. This remains fixed and becomes +quiescent, but still serves their thought after death as an outmost +plane, since the thought flows into it. Consequently such as this +plane is, and such as the correspondence is between the things that +are in it and the rational faculty, such is the man after death. But +the children who die in childhood and are educated in heaven have no +such plane, since they derive nothing from the material world and the +earthly body; but they have a spiritual-natural plane. For this +reason they cannot be in such gross affections and consequent +thoughts, since they derive all things from heaven. Moreover, these +children do not know that they were born in the world, but believe +that they were born in heaven. Neither do they know about any other +than spiritual birth, which is effected through knowledges of good +and truth and through intelligence and wisdom, from which man is a +man; and as these are from the Lord they believe themselves to be the +Lord's own, and love to be so. Nevertheless it is possible for the +state of men who grow up on the earth to become as perfect as the +state of children who grow up in heaven, provided they put away +bodily and earthly loves, which are the loves of self and the world, +and receive in their place spiritual loves. + + + +346. XXXVIII. THE WISE AND THE SIMPLE IN HEAVEN. + +It is believed that in heaven the wise will have more glory and +eminence than the simple, because it is said in Daniel: + + They that are intelligent shall shine as with the + brightness of the firmament, and they that turn many to + righteousness as the stars for ever and ever (12:3). + +But few know who are meant by the "intelligent" and by those that +"turn many to righteousness." The common belief is that they are such +as are called the accomplished and learned, especially such as have +taught in the church and have surpassed others in acquirements and in +preaching, and still more such among them as have converted many to +the faith. In the world all such are regarded as the intelligent; +nevertheless such are not the intelligent in heaven that are spoken +of in these words, unless their intelligence is heavenly +intelligence. What this is will now be told. + + +347. Heavenly intelligence is interior intelligence, arising from a +love for truth, not with any glory in the world nor any glory in +heaven as an end, but with the truth itself as an end, by which they +are inmostly affected and with which they are inmostly delighted. +Those who are affected by and delighted with the truth itself are +affected by and delighted with the light of heaven; and those who are +affected by and delighted with the light of heaven are also affected +by and delighted with Divine truth, and indeed with the Lord Himself; +for the light of heaven is Divine truth, and Divine truth is the Lord +in heaven (see above, n. 126-140). This light enters only into the +interiors of the mind; for the interiors of the mind are formed for +the reception of that light, and are affected by and delighted with +that light as it enters; for whatever flows in and is received from +heaven has in it what is delightful and pleasant. From this comes a +genuine affection for truth, which is an affection for truth for +truth's sake. Those who are in this affection, or what is the same +thing, in this love, are in heavenly intelligence, and "shine in +heaven as with the brightness of the firmament." They so shine +because Divine truth, wherever it is in heaven, is what gives light +(see above, n. 132); and the "firmament" of heaven signifies from +correspondence the intellectual faculty, both with angels and men, +that is in the light of heaven. [2] But those that love the truth, +either with glory in the world or glory in heaven as an end, cannot +shine in heaven, since they are delighted with and affected by the +light of the world, and not with the very light of heaven; and the +light of the world without the light of heaven is in heaven mere +thick darkness.{1} For the glory of self is what rules, because it is +the end in view; and when that glory is the end man puts himself in +the first place, and such truths as can be made serviceable to his +glory he looks upon simply as means to the end and as instruments of +service. For he that loves Divine truths for the sake of his own +glory regards himself and not the Lord in Divine truths, thereby +turning the sight pertaining to his understanding and faith away from +heaven to the world, and away from the Lord to himself. Such, +therefore, are in the light of the world and not in the light of +heaven. [3] In outward form or in the sight of men they appear just +as intelligent and learned as those who are in the light of heaven, +because they speak in a like manner; and sometimes to outward +appearance they even appear wiser, because they are moved by love of +self, and are skilled in counterfeiting heavenly affections; but in +their inward form in which they appear before the angels they are +wholly different. All this shows in some degree who those are that +are meant by "the intelligent that will shine in heaven as with the +brightness of the firmament." Who are meant by those that "turn many +to righteousness," who will shine as the stars, shall now be told. + + {Footnote 1} The light of the world is for the external man, + the light of heaven for the internal man (n. 3222-3224, 3337). + The light of heaven flows into the natural light, and so far as + the natural man receives the light of heaven he becomes wise + (n. 4302, 4408). The things that are in the light of heaven can + be seen in the light of heaven but not in the light of the + world, which is called natural light (n. 9755). Therefore those + who are solely in the light of the world do not perceive those + things that are in the light of heaven (n. 3108). To the angels + the light of the world is thick darkness (n. 1521, 1783, 1880). + + +348. By those who "turn many to righteousness" are meant those who +are wise, and in heaven those are called wise who are in good, and +those are in good that apply Divine truths at once to the life; for +as soon as Divine truth comes to be of the life it becomes good, +since it comes to be of will and love, and whatever is of will and +love is called good; therefore such are called wise because wisdom is +of the life. But those that do not commit Divine truths at once to +the life, but first to the memory, from which they afterwards draw +them and apply them to the life, are called the "intelligent." What +and how great the difference is between the wise and the intelligent +in the heavens can be seen in the chapter that treats of the two +kingdoms of heaven, the celestial and the spiritual (n. 20-28), and +in the chapter that treats of the three heavens (n. 29-40). Those +who are in the Lord's celestial kingdom, and consequently in the +third or inmost heaven, are called "the righteous" because they +attribute all righteousness to the Lord and none to themselves. The +Lord's righteousness in heaven is the good that is from the Lord.{1} +Such, then, are here meant by those that "turn to righteousness;" and +such are meant also in the Lord's words, + + The righteous shall shine forth as the sun in the kingdom + of their Father (Matt. 13:43). Such "shine forth as the + Sun" because they are in love to the Lord from the Lord, + and that love is meant by the "sun" (see above, + n. 116-125). The light of such is flame-colored; and the + ideas of their thought are so tinged with what is flaming + because they receive the good of love directly from the + Lord as the sun in heaven. + + {Footnote 1} The merit and righteousness of the Lord is the + good that rules in heaven (n. 9486, 9983). He that is + "righteous" or "made righteous" is one to whom the merit and + righteousness of the Lord is ascribed; and he is "unrighteous" + who holds to his own righteousness and merit (n. 5069, 9263). + The quality of those in the other life who claim righteousness + to themselves (n. 942, 2027). In the Word "righteousness" is + predicated of good and judgment of truth; therefore "doing + righteousness and judgment" is doing good and truth (n. 2235, + 9857). + + +349. All who have acquired intelligence and wisdom in the world are +received in heaven and become angels, each in accordance with the +quality and degree of his intelligence and wisdom. For whatever a man +acquires in the world abides, and he takes it with him after death; +and it is further increased and filled out, but within and not beyond +the degree of his affection and desire for truth and its good, those +with but little affection and desire receiving but little, and yet as +much as they are capable of receiving within that degree; while those +with much affection and desire receive much. The degree itself of +affection and desire is like a measure that is filled to the full, he +that has a large measure receiving more, and he that has a small +measure receiving less. This is so because man's love, to which +affection and desire belong, receives all that accords with itself; +consequently reception is measured by the love. This is what is meant +by the Lord's words, + + To him that hath it shall be given, that he may have more + abundantly (Matt. 13:12; 25:29). + + Good measure, pressed down, shaken together, and running + over, shall be given into your bosom (Luke 6:38). + + +350. All are received into heaven who have loved truth and good for +the sake of truth and good; therefore those that have loved much are +called the wise, and those that have loved little are called the +simple. The wise in heaven are in much light, the simple in less +light, everyone in accordance with the degree of his love for good +and truth. To love truth and good for the sake of truth and good is +to will and do them; for those love who will and do, while those who +do not will and do do not love. Such also love the Lord and are loved +by the Lord, because good and truth are from the Lord. And inasmuch +as good and truth are from the Lord the Lord is in good and truth; +and He is in those who receive good and truth in their life by +willing and doing. Moreover, when man is viewed in himself he is +nothing but his own good and truth, because good is of his will and +truth of his understanding, and man is such as his will and +understanding are. Evidently, then, man is loved by the Lord just to +the extent that his will is formed from good and his understanding +from truth. Also to be loved by the Lord is to love the Lord, since +love is reciprocal; for upon him who is loved the Lord bestows +ability to love. + + +351. It is believed in the world that those who have much knowledge, +whether it be knowledge of the teachings of the church and the Word +or of the sciences, have a more interior and keen vision of truth +than others, that is, are more intelligent and wise; and such have +this opinion of themselves. But what true intelligence and wisdom +are, and what spurious and false intelligence and wisdom are, shall +be told in what now follows. [2] True intelligence and wisdom is +seeing and perceiving what is true and good, and thereby what is +false and evil, and clearly distinguishing between them, and this +from an interior intuition and perception. With every man there are +interior faculties and exterior faculties; interior faculties +belonging to the internal or spiritual man, and exterior faculties +belonging to the exterior or natural man. Accordingly as man's +interiors are formed and made one with his exteriors man sees and +perceives. His interiors can be formed only in heaven, his exteriors +are formed in the world. When his interiors have been formed in +heaven the things they contain flow into his exteriors which are from +the world, and so form them that they correspond with, that is, act +as one with, his interiors; and when this is done man sees and +perceives from what is interior. The interiors can be formed only in +one way, namely, by man's looking to the Divine and to heaven, since, +as has been said, the interiors are formed in heaven; and man looks +to the Divine when he believes in the Divine, and believes that all +truth and good and consequently all intelligence and wisdom are from +the Divine; and man believes in the Divine when he is willing to be +led by the Divine. In this way and none other are the interiors of +man opened. [3] The man who is in that belief and in a life that is +in accordance with his belief has the ability and capacity to +understand and be wise; but to become intelligent and wise he must +learn many things, both things pertaining to heaven and things +pertaining to the world--things pertaining to heaven from the Word +and from the church, and things pertaining to the world from the +sciences. To the extent that man learns and applies to life he +becomes intelligent and wise, for to that extent the interior sight +belonging to his understanding and the interior affection belonging +to his will are perfected. The simple of this class are those whose +interiors have been opened, but not so enriched by spiritual, moral, +civil and natural truths. Such perceive truths when they hear them, +but do not see them in themselves. But the wise of this class are +those whose interiors have been both opened and enriched. Such both +see truths inwardly and perceive them. All this makes clear what true +intelligence is and what true wisdom is. + + +352. Spurious intelligence and wisdom is failing to see and perceive +from within what is true and what is good, and thereby what is false +and what is evil, but merely believing that to be true and good and +that to be false and evil which is said by others to be so, and then +confirming it. Because such see truth from some one else, and not +from the truth itself, they can seize upon and believe what is false +as readily as what is true, and can confirm it until it appears true; +for whatever is confirmed puts on the appearance of truth; and there +is nothing that can not be confirmed. The interiors of such are +opened only from beneath; but their exteriors are opened to the +extent that they have confirmed themselves. For this reason the light +from which they see is not the light of heaven but the light of the +world, which is called natural light [lumen]; and in that light +falsities can shine like truths; and when confirmed they can even +appear resplendent, but not in the light of heaven. Of this class +those are less intelligent and wise who have strongly confirmed +themselves, and those are more intelligent and wise who have less +strongly confirmed themselves. All this shows what spurious +intelligence and wisdom are. [2] But those are not included in this +class who in childhood supposed what they heard from their masters to +be true, if in a riper age, when they think from their own +understanding, they do not continue to hold fast to it, but long for +truth, and from that longing seek for it, and when they find it are +interiorly moved by it. Because such are moved by the truth for the +truth's sake they see the truth before they confirm it.{1} [3] This +may be illustrated by an example. There was a discussion among +spirits why animals are born into all the knowledge suited to their +nature, but man is not; and the reason was said to be that animals +are in the order of their life, and man is not, consequently man must +needs be led into order by means of what he learns of internal and +external things. But if man were born into the order of his life, +which is to love God above all things and his neighbor as himself, he +would be born into intelligence and wisdom, and as knowledges are +acquired would come into a belief in all truth. Good spirits saw this +at once and perceived it to be true, and this merely from the light +of truth; while the spirits who had confirmed themselves in faith +alone, and had thereby set aside love and charity, were unable to +understand it, because the light of falsity which they had confirmed +had made obscure to them the light of truth. + + {Footnote 1} It is the part of the wise to see and perceive + whether a thing is true before it is confirmed and not merely + to confirm what is said by others (n. 1017, 4741, 7012, 7680, + 7950). Only those can see and perceive whether a thing is true + before it is confirmed who are affected by truth for the sake + of truth and for the sake of life (n. 8521). The light of + confirmation is not spiritual light but natural light, and is + even sensual light which the wicked may have (n. 8780). All + things, even falsities, may be so confirmed as to appear like + truths (n. 2477, 2480, 5033, 6865, 8521). + + +353. False intelligence and wisdom is all intelligence and wisdom +that is separated from the acknowledgment of the Divine; for all such +as do not acknowledge the Divine, but acknowledge nature in the place +of the Divine, think from the bodily-sensual, and are merely sensual, +however highly they may be esteemed in the world for their +accomplishments and learning.{1} For their learning does not ascend +beyond such things as appear before their eyes in the world; these +they hold in the memory and look at them in an almost material way, +although the same knowledges serve the truly intelligent in forming +their understanding. By sciences the various kinds of experimental +knowledge are meant, such as physics, astronomy, chemistry, +mechanics, geometry, anatomy, psychology, philosophy, the history of +kingdoms and of the literary world, criticism, and languages. [2] The +clergy who deny the Divine do not raise their thoughts above the +sensual things of the external man; and regard the things of the Word +in the same way as others regard the sciences, not making them +matters of thought or of any intuition by an enlightened rational +mind; and for the reason that their interiors are closed up, together +with those exteriors that are nearest to their interiors. These are +closed up because they have turned themselves away from heaven, and +have retroverted those faculties that were capable of looking +heavenward, which are, as has been said above, the interiors of the +human mind. For this reason they are incapable of seeing anything +true or good, this being to them in thick darkness, while whatever is +false and evil is in light. [3] And yet sensual men can reason, some +of them more cunningly and keenly than any one else; but they reason +from the fallacies of the senses confirmed by their knowledges; and +because they are able to reason in this way they believe themselves +to be wiser than others.{2} The fire that kindles with affection +their reasonings is the fire of the love of self and the world. Such +are those who are in false intelligence and wisdom, and who are meant +by the Lord in Matthew: + + Seeing they see not, and hearing they hear not, neither do + they understand (13:13-15). + +And again: + + These things are hid from the intelligent and wise, and + revealed unto babes (11:25, 26). + + {Footnote 1} The sensual is the outmost of man's life, clinging + to and inhering in his bodily part (n. 5077, 5767, 9212, 9216, + 9331, 9730). He is called a sensual man who forms all his + judgments and conclusions from the bodily senses, and who + believes nothing except what he sees with his eyes and touches + with his hands (n. 5094, 7693). Such a man thinks in things + outermost and not interiorly in himself (n. 5089, 5094, 6564, + 7693). His interiors are so closed up that he sees nothing of + Divine truth (n. 6564, 6844, 6845). In a word he is in gross + natural light and thus perceives nothing that is from the light + of heaven (n. 6201, 6310, 6564, 6598, 6612, 6614, 6622, 6624, + 6844, 6845). Therefore he is inwardly opposed to all things + pertaining to heaven and the church (n. 6201, 6310, 6844, 6845, + 6948, 6949). The learned that have confirmed themselves against + the truths of the church are sensual (n. 6316). A description + of the sensual man (n. 10236). + + {Footnote 2} Sensual men reason keenly and cunningly, since + they place all intelligence in speaking from the bodily memory + (n. 195, 196, 5700, 10236). But they reason from the fallacies + of the senses (n. 5084, 6948, 6949, 7693). Sensual men are more + cunning and malicious than others (n. 7693, 10236). By the + ancients such were called serpents of the tree of knowledge (n. + 195-197, 6398, 6949, 10313). + + +354. It has been granted me to speak with many of the learned after +their departure from the world; with some of distinguished reputation +and celebrated in the literary world for their writings, and with +some not so celebrated, although endowed with profound wisdom. Those +that in heart had denied the Divine, whatever their professions may +have been, had become so stupid as to have little comprehension even +of anything truly civil, still less of anything spiritual. I +perceived and also saw that the interiors of their minds were so +closed up as to appear black (for in the spiritual world such things +become visible), and in consequence they were unable to endure any +heavenly light or admit any influx from heaven. This blackness which +their interiors presented was more intense and extended with those +that had confirmed themselves against the Divine by the knowledges +they had acquired. In the other life such accept all falsity with +delight, imbibing it as a sponge does water; and they repel all truth +as an elastic bony substance repels what falls upon it. In fact, it +is said that the interiors of those that have confirmed themselves +against the Divine and in favor of nature become bony, and their +heads down to the nose appear callous like ebony, which is a sign +that they no longer have any perception. Those of this description +are immersed in quagmires that appear like bogs; and there they are +harassed by the fantasies into which their falsities are turned. +Their infernal fire is a lust for glory and reputation, which prompts +them to assail one another, and from an infernal ardor to torment +those about them who do not worship them as deities; and this they do +one to another in turns. Into such things is all the learning of the +world changed that has not received into itself light from heaven +through acknowledgment of the Divine. + + +355. That these are such in the spiritual world when they come into +it after death may be inferred from this alone, that all things that +are in the natural memory and are in immediate conjunction with the +things of bodily sense (which is true of such knowledges as are +mentioned above) then become quiescent; and only such rational +principles as are drawn from these then serve for thought and speech. +For man carries with him his entire natural memory, but its contents +are not then under his view, and do not come into his thought as when +he lived in the world. He can take nothing from that memory and bring +it forth into spiritual light because its contents are not objects of +that light. But those things of the reason and understanding that man +has acquired from knowledges while living in the body are in accord +with the light of the spiritual world; consequently so far as the +spirit of man has been made rational in the world through knowledge +and science it is to the same extent rational after being loosed from +the body; for man is then a spirit, and it is the spirit that thinks +in the body.{1} + + {Footnote 1} Knowledges belong to the natural memory that man + has while he is in the body (n. 5212, 9922). Man carries with + him after death his whole natural memory (n. 2475) from + experience (n. 2481-2486). But he is not able, as he was in the + world, to draw anything out of that memory, for several reasons + (n. 2476, 2477, 2479). + + +356. But in respect to those that have acquired intelligence and +wisdom through knowledge and science, who are such as have applied +all things to the use of life, and have also acknowledged the Divine, +loved the Word, and lived a spiritual moral life (of which above, n. +319), to such the sciences have served as a means of becoming wise, +and also of corroborating the things pertaining to faith. The +interiors of the mind of such have been perceived by me, and were +seen as transparent from light of a glistening white, flamy, or blue +color, like that of translucent diamonds, rubies, and sapphires; and +this in accordance with confirmations in favor of the Divine and +Divine truths drawn from science. Such is the appearance of true +intelligence and wisdom when they are presented to view in the +spiritual world. This appearance is derived from the light of heaven; +and that light is Divine truth going forth from the Lord, which is +the source of all intelligence and wisdom (see above, n. 126-133). +[2] The planes of that light, in which variegations like those of +colors exist, are the interiors of the mind; and these variegations +are produced by confirmations of Divine truths by means of such +things as are in nature, that is, in the sciences.{1} For the +interior mind of man looks into the things of the natural memory, and +the things there that will serve as proofs it sublimates as it were +by the fire of heavenly love, and withdraws and purifies them even +into spiritual ideas. This is unknown to man as long as he lives in +the body, because there he thinks both spiritually and naturally, and +he has no perception of the things he then thinks spiritually, but +only of those he thinks naturally. But when he has come into the +spiritual world he has no perception of what he thought naturally in +the world, but only of what he thought spiritually. Thus is his state +changed. [3] All this makes clear that it is by means of knowledges +and sciences that man is made spiritual, also that these are the +means of becoming wise, but only with those who have acknowledged the +Divine in faith and life. Such also before others are accepted in +heaven, and are among those there who are at the center (n. 43), +because they are in light more than others. These are the intelligent +and wise in heaven, who "shine as with the brightness of the +firmament" and "who shine as the stars," while the simple there are +those that have acknowledged the Divine, have loved the Word, and +have lived a spiritual and moral life, but the interiors of their +minds have not been so enriched by knowledges and sciences. The human +mind is like soil which is such as it is made by cultivation. + + {Footnote 1} Most beautiful colors are seen in heaven (n. 1053, + 1624). Colors in heaven are from the light there, and are + modifications or variegations of that light (n. 1042, 1043, + 1053, 1624, 3993, 4530, 4742, 4922). Thus they are + manifestations of truth from good, and they signify such things + as pertain to intelligence and wisdom (n. 4530, 4677, 4922, + 9466). + +EXTRACTS FROM THE ARCANA COELESTIA RESPECTING KNOWLEDGES. + +[In these extracts scientia, scientificum and cognitio are alike +rendered knowledge, because any distinction between them intended by +the author is not sufficiently obvious to be uniformly indicated in +English. -- Tr.] + + Man ought to be fully instructed in knowledges [scientiis + et cognitionibus], since by means of them he learns to + think [cogitare], afterwards to understand what is true + and good, and finally to be wise (n. 129, 1450, 1451, + 1453, 1548, 1802). + + Knowledges [scientifica] are the first things on which the + life of man, civil, moral, and spiritual, is built and + founded, and they are to be learned for the sake of use as + an end (n. 1489, 3310). + + Knowledges [cognitiones] open the way to the internal man, + and afterwards conjoin that man with the external in + accordance with uses (n. 1563, 1616). + + The rational faculty has its birth by means of knowledges + [scientias et cognitiones] (n. 1895, 1900, 3086). + + But not by means of knowledges [cognitiones] themselves, + but by means of affection for the uses derived from them + (n. 1895). + + [2] There are knowledges [scientifica] that give entrance + to Divine truths, and knowledges [scientifica] that do not + (n. 5213). + + Empty knowledges [scientifica] are to be destroyed (n. + 1489, 1492, 1499, 1581). + + Empty knowledges [scientifica] are such as have the loves + of self and of the world as an end, and sustain those + loves, and withdraw from love to God and love towards the + neighbor, because such knowledges close up the internal + man, even to the extent that man becomes unable to receive + any thing from heaven (n. 1563, 1600). + + Knowledges [scientifica] are means to becoming wise and + means to becoming insane and by them the internal man is + either opened or closed, and thus the rational is either + enriched or destroyed (n. 4156, 8628, 9922). + + [3] The internal man is opened and gradually perfected by + means of knowledges [scientifica] if man has good use as + an end, especially use that looks to external life (n. + 3086). + + Then knowledges [scientificis], which are in the natural + man, are met by spiritual and heavenly things from the + spiritual man, and these adopt such of them as are + suitable (n. 1495). + + Then the uses of heavenly life are drawn forth by the Lord + and perfected and raised up out of the knowledges + [scientificis] in the natural man by means of the internal + man (n. 1895, 1896, 1900, 1901, 1902, 5871, 5874, 5901). + + While incongruous and opposing knowledges [scientifica] + are rejected to the sides and banished (n. 5871, 5886, + 5889). + + [4] The sight of the internal man calls forth from the + knowledges [scientificis] of the external man only such + things as are in accord with its love (n. 9394). + + As seen by the internal man what pertains to the love is + at the center and in brightness, but what is not of the + love is at the sides and in obscurity (n. 6068, 6084). + + Suitable knowledges [scientifica] are gradually implanted + in man's loves and as it were dwell in them (n. 6325). + + If man were born into love towards the neighbor he would + be born into intelligence, but because he is born into the + loves of self and of the world he is born into total + ignorance (n. 6323, 6325). + + Knowledge [scientia], intelligence, and wisdom are sons of + love to God and of love towards the neighbor (n. 1226, + 2049, 2116). + + [5] It is one thing to be wise, another thing to + understand, another to know [scire], and another to do; + nevertheless, in those that possess spiritual life these + follow in order, and exist together in doing or deeds (n. + 10331). + + Also it is one thing to know [scire], another to + acknowledge, and another to have faith (n. 896). + + [6] Knowledges [scientifica], which pertain to the + external or natural man, are in the light of the world, + but truths that have been made truths of faith and of + love, and have thus acquired life, are in the light of + heaven (n. 5212). + + The truths that have acquired spiritual life are + comprehended by means of natural ideas (n. 5510). + + Spiritual influx is from the internal or spiritual man + into the knowledges [scientifica] that are in the external + or natural man (n. 1940, 8005). + + Knowledges [scientifica] are receptacles, and as it were + vessels, for the truth and good that belong to the + internal man (n. 1469, 1496, 3068, 5489, 6004, 6023, 6052, + 6071, 6077, 7770, 9922). + + Knowledges [scientifica] are like mirrors in which the + truths and goods of the internal man appear as an image + (n. 5201). + + There they are together as in their outmost (n. 5373, + 5874, 5886, 5901, 6004, 6023, 6052, 6071). + + [7] Influx is not physical but spiritual, that is, influx + is from the internal man into the external, thus into the + knowledges of the external; and not from the external into + the internal, thus not from the knowledges [scientificis] + of the external into truths of faith (n. 3219, 5119, 5259, + 5427, 5428, 5478, 6322, 9110). + + A beginning must be made from the truths of doctrine of + the church, which are from the Word, and those truths must + first be acknowledged, and then it is permissible to + consult knowledges [scientifica] (n. 6047). + + Thus it is permissible for those who are in an affirmative + state in regard to truths of faith to confirm them + intellectually by means of knowledges [scientifica], but + not for those who are in a negative state (n. 2568, 2588, + 4760, 6047). + + He that will not believe Divine truths until he is + convinced by means of knowledges [scientificis] will never + believe (n. 2094, 2832). + + To enter from knowledge [scientificis] into the truths of + faith is contrary to order (n. 10236). + + Those who do so become demented respecting the things of + heaven and the church (n. 128, 129, 130). + + They fall into the falsities of evil (n. 232, 233, 6047). + + In the other life when they think about spiritual matters + they become as it were drunken (n. 1072). + + More respecting the character of such (n. 196). + + Examples showing that things spiritual cannot be + comprehended when entered into through knowledges + [scientifica] (n. 233, 2094, 2196, 2203, 2209). + + In spiritual things many of the learned are more demented + than the simple, for the reason that they are in a + negative state, which they confirm by means of the + knowledges [scientifica] which they have continually and + in abundance before their sight (n. 4760, 8629). + + [8] Those who reason from knowledges [scientificis] + against the truths of faith reason keenly because they + reason from the fallacies of the senses, which are + engaging and convincing, because they cannot easily be + dispelled (n. 5700). + + What things are fallacies of the senses, and what they are + (n. 5084, 5094, 6400, 6948). + + Those that have no understanding of truth, and also those + that are in evil, are able to reason about the truths and + goods of faith, but are not able to understand them (n. + 4214). + + Intelligence does not consist in merely confirming dogma + but in seeing whether it is true or not before it is + confirmed (n. 4741, 6047). + + [9] Knowledges [scientiae] are of no avail after death, + but only that which man has imbibed in his understanding + and life by means of knowledges [scientias] (n. 2480). + + Still all knowledge [scientifica] remains after death, + although it is quiescent (n. 2476-2479, 2481-2486). + + [10] Knowledge [scientifica] with the evil are falsities, + because they are adapted to evils, but with the good the + same knowledges are truths, because applied to what is + good (n. 6917). + + True knowledges [scientifica] with the evil are not true, + however much they may appear to be true when uttered, + because there is evil within them (n. 10331). + + [11] An example of the desire to know [sciendi], which + spirits have (n. 1974). Angels have an illimitable longing + to know [sciendi] and to become wise, since learning + [scientia], intelligence, and wisdom are spiritual food + (n. 3114, 4459, 4792, 4976, 5147, 5293, 5340, 5342, 5410, + 5426, 5576, 5582, 5588, 5655, 6277, 8562, 9003). + + The knowledge [scientia] of the ancients was the knowledge + [scientia] of correspondences and representations, by + which they gained entrance into the knowledge + [cognitionem] of spiritual things; but that knowledge + [scientia] at this day is wholly lost (n. 4749, 4844, + 4964, 4965). + + [12] For spiritual truths to be comprehended the following + universals must be known [scientur]. (i) All things in the + universe have relation to good and truth and to their + conjunction that they may be anything, thus to love and + faith and their conjunction. (ii) Man has understanding + and will; and the understanding is the receptacle of truth + and the will of good; and all things in man have relation + to these two and to their conjunction, as all things have + relation to truth and good and their conjunction. (iii) + There is an internal man and an external man, which are as + distinct from each other as heaven and the world are, and + yet for a man to be truly a man, these must make one. (iv) + The internal man is in the light of heaven, and the + external man is in the light of the world; and the light + of heaven is Divine truth itself, from which is all + intelligence. (v) Between the things in the internal man + and those in the external there is a correspondence, + therefore the different aspect they present is such that + they can be distinguished only by means of a knowledge + [scientiam] of correspondences. Unless these and many + other things are known [scientur], nothing but incongruous + ideas of spiritual and heavenly truths can be conceived + and formed; therefore without these universals the + knowledges [scientifica et cognitiones] of the natural man + can be of but little service to the rational man for + understanding and growth. This makes clear how necessary + knowledges [scientifica] are. + + + +357. XXXIX. THE RICH AND THE POOR IN HEAVEN. + +There are various opinions about reception into heaven. Some are of +the opinion that the poor are received and the rich are not; some +that the rich and the poor are equally received; some that the rich +can be received only by giving up their wealth and becoming like the +poor; and proofs are found in the Word for all of these opinions. But +those who make a distinction in regard to heaven between the rich and +the poor do not understand the Word. In its interiors the Word is +spiritual, but in the letter it is natural; consequently those who +understand the Word only in accordance with its literal sense, and +not according to any spiritual sense, err in many respects, +especially about the rich and the poor; for example, that it is as +difficult for the rich to enter into heaven as for a camel to pass +through the eye of a needle; and that it is easy for the poor because +they are poor, since it is said, + + Blessed are the poor, for theirs is the kingdom of the + heavens (Matt. 5:3; Luke 6:20, 21). + +But those who know anything of the spiritual sense of the Word think +otherwise; they know that heaven is for all who live a life of faith +and love, whether rich or poor. But who are meant in the Word by "the +rich" and who by "the poor" will be told in what follows. From much +conversation and interaction with angels it has been granted me to +know with certainty that the rich enter heaven just as easily as the +poor, and that no man is shut out of heaven on account of his wealth, +or received into heaven on account of his poverty. Both the rich and +the poor are in heaven, and many of the rich in greater glory and +happiness than the poor. + + +358. It should be said to begin with that a man may acquire riches +and accumulate wealth as far as opportunity is given, if it is not +done by craft or fraud; that he may enjoy the delicacies of food and +drink if he does not place his life therein; that he may have a +palatial dwelling in accord with his condition, have interaction with +others in like condition, frequent places of amusement, talk about +the affairs of the world, and need not go about like a devotee with a +sad and sorrowful countenance and drooping head, but may be joyful +and cheerful; nor need he give his goods to the poor except so far as +affection leads him; in a word, he may live outwardly precisely like +a man of the world; and all this will be no obstacle to his entering +heaven, provided that inwardly in himself he thinks about God as he +ought, and acts sincerely and justly in respect to his neighbor. For +a man is such as his affection and thought are, or such as his love +and faith are, and from these all his outward acts derive their life; +since acting is willing, and speaking is thinking, acting being from +the will, and speaking from the thought. So where it is said in the +Word that man will be judged according to his deeds, and will be +rewarded according to his works, it is meant that he will be judged +and rewarded in accordance with his thought and affection, which are +the source of his deeds, or which are in his deeds; for deeds are +nothing apart from these, and are precisely such as these are.{1} All +this shows that the man's external accomplishes nothing, but only his +internal, which is the source of the external. For example: if a man +acts honestly and refrains from fraud solely because he fears the +laws and the loss of reputation and thereby of honor or gain, and if +that fear did not restrain him would defraud others whenever he +could; although such a man's deeds outwardly appear honest, his +thought and will are fraud; and because he is inwardly dishonest and +fraudulent he has hell in himself. But he who acts honestly and +refrains from fraud because it is against God and against the +neighbor would have no wish to defraud another if he could; his +thought and will are conscience, and he has heaven in himself. The +deeds of these two appear alike in outward form, but inwardly they +are wholly unlike. + + {Footnote 1} It is frequently said in the Word that man will be + judged and will be rewarded according to his deeds and works + (n. 3934). By "deeds and works" deeds and works in their + internal form are meant, not in their external form, since good + works in external form are likewise done by the wicked, but in + internal and external form together only by the good (n. 3934, + 6073). Works, like all activities, have their being and outgo + [esse et existere] and their quality from the interiors of man, + which pertain to his thought and will, since they proceed from + these; therefore such as the interiors are such are the works + (n. 3934, 8911, 10331). That is, such as the interiors are in + regard to love and faith (n. 3934, 6073, 10331, 10332). Thus + works contain love and faith, and are love and faith in effect + (n. 10331). Therefore to be judged and rewarded in accordance + with deeds and works, means in accordance with love and faith + (n. 3147, 3934, 6073, 8911, 10331, 10332). So far as works look + to self and the world they are not good, but they are good so + far as they look to the Lord and the neighbor (n. 3147). + + +359. Since a man can live outwardly as others do, can grow rich, keep +a plentiful table, dwell in an elegant house and wear fine clothing +according to his condition and function, can enjoy delights and +gratifications, and engage in worldly affairs for the sake of his +occupation and business and for the life both of the mind and body, +provided he inwardly acknowledges the Divine and wishes well to the +neighbor, it is evident that to enter upon the way to heaven is not +so difficult as many believe. The sole difficulty lies in being able +to resist the love of self and the world, and to prevent their +becoming dominant; for this is the source of all evils.{1} That this +is not so difficult as is believed is meant by these words of the +Lord: + + Learn of Me, for I am meek and lowly of heart, and ye + shall find rest to your souls; for My yoke is easy and My + burden is light (Matt. 11:29, 30). + +The Lord's yoke is easy and His burden light because a man is led by +the Lord and not by self just to the extent that he resists the evils +that flow forth from love of self and of the world; and because the +Lord then resists these evils in man and removes them. + + {Footnote 1} All evils are from the love of self and of the + world (n. 1307, 1308, 1321, 1594, 1691, 3413, 7255, 7376, 7488, + 7490, 8318, 9335, 9348, 10038, 10742). These are contempt of + others, enmities, hatred, revenge, cruelty, deceit (n. 6667, + 7370-7374, 9348, 10038, 10742). Into such loves man is born, + thus in them are his inherited evils (n. 694, 4317, 5660). + + +360. I have spoken with some after death who, while they lived in the +world, renounced the world and gave themselves up to an almost +solitary life, in order that by an abstraction of the thoughts from +worldly things they might have opportunity for pious meditations, +believing that thus they might enter the way to heaven. But these in +the other life are of a sad disposition; they despise others who are +not like themselves; they are indignant that they do not have a +happier lot than others, believing that they have merited it; they +have no interest in others, and turn away from the duties of charity +by which there is conjunction with heaven. They desire heaven more +than others; but when they are taken up among the angels they induce +anxieties that disturb the happiness of the angels; and in +consequence they are sent away; and when sent away they betake +themselves to desert places, where they lead a life like that which +they lived in the world. [2] Man can be formed for heaven only by +means of the world. In the world are the outmost effects in which +everyone's affection must be terminated; for unless affection puts +itself forth or flows out into acts, which is done in association +with others, it is suffocated to such a degree finally that man has +no longer any regard for the neighbor, but only for himself. All this +makes clear that a life of charity towards the neighbor, which is +doing what is just and right in every work and in every employment, +is what leads to heaven, and not a life of piety apart from +charity;{1} and from this it follows that only to the extent that man +is engaged in the employments of life can charity be exercised and +the life of charity grow; and this is impossible to the extent that +man separates himself from those employments. [3] On this subject I +will speak now from experience. Of those who while in the world were +employed in trade and commerce and became rich through these pursuits +there are many in heaven, but not so many of those who were in +stations of honor and became rich through those employments; and for +the reason that these latter by the gains and honors that resulted +from their dispensing justice and equity, and also by the lucrative +and honorable positions bestowed on them were led into loving +themselves and the world, and thereby separating their thoughts and +affections from heaven and turning them to themselves. For to the +extent that a man loves self and the world and looks to self and the +world in everything, he alienates himself from the Divine and +separates himself from heaven. + + {Footnote 1} Charity towards the neighbor is doing what is + good, just, and right, in every work and every employment (n. + 8120-8122). Thus charity towards the neighbor extends to all + things and each thing that a man thinks, wills, and does (n. + 8124). A life of piety apart from a life of charity is of no + avail, but together they are profitable for all things (n. + 8252, 8253). + + +361. As to the lot of the rich in heaven, they live more splendidly +than others. Some of them dwell in palaces within which everything is +resplendent as if with gold and silver. They have an abundance of all +things for the uses of life, but they do not in the least set their +heart on these things, but only on uses. Uses are clearly seen as if +they were in light, but the gold and silver are seen obscurely, and +comparatively as if in shade. This is because while they were in the +world they loved uses, and loved gold and silver only as means and +instruments. It is the uses that are thus resplendent in heaven, the +good of use like gold and the truth of use like silver.{1} Therefore +their wealth in heaven is such as their uses were in the world, and +such, too, are their delight and happiness. Good uses are providing +oneself and one's own with the necessaries of life; also desiring +wealth for the sake of one's country and for the sake of one's +neighbor, whom a rich man can in many ways benefit more than a poor +man. These are good uses because one is able thereby to withdraw his +mind from an indolent life which is harmful, since in such a life +man's thoughts run to evil because of the evil inherent in him. These +uses are good to the extent that they have the Divine in them, that +is, to the extent that man looks to the Divine and to heaven, and +finds his good in these, and sees in wealth only a subservient good. + + {Footnote 1} Every good has its delight from use and in + accordance with use (n. 3049, 4984, 7038); also its quality; + and in consequence such as the use is such is the good (n. + 3049). All the happiness and delight of life is from uses (n. + 997). In general, life is a life of uses (n. 1964). Angelic + life consists in the goods of love and charity, thus in + performing uses (n. 454). The ends that man has in view, which + are uses, are the only things that the Lord, and thus the + angels, consider (n. 1317, 1645, 5844). The kingdom of the Lord + is a kingdom of uses (n. 454, 696, 1103, 3645, 4054, 7038). + Performing uses is serving the Lord (n. 7038). Everyone's + character is such as are the uses he performs (n. 4054, 6315); + illustrated (n. 7038). + + +362. But the lot of the rich that have not believed in the Divine, +and have cast out of their minds the things pertaining to heaven and +the church, is the opposite of this. Such are in hell, where filth, +misery, and want exist; and into these riches that are loved as an +end are changed; and not only riches, but also their very uses, which +are either a wish to live as they like and indulge in pleasures, and +to have opportunity to give the mind more fully and freely to +shameful practices, or a wish to rise above others whom they despise. +Such riches and such uses, because they have nothing spiritual, but +only what is earthly in them, become filthy; for a spiritual purpose +in riches and their uses is like a soul in the body, or like the +light of heaven in moist ground; and such riches and uses become +putrid as a body does without a soul, or as moist ground does without +the light of heaven. Such are those that have been led and drawn away +from heaven by riches. + + +363. Every man's ruling affection or love remains with him after +death, nor is it rooted out to eternity, since a man's spirit is +wholly what his love is, and what is unknown, the body of every +spirit and angel is the outward form of his love, exactly +corresponding to his inward form, which is the form of his +disposition and mind; consequently the quality of his spirit is known +from his face, movements, and speech. While a man is living in the +world the quality of the spirit would be known if he had not learned +to counterfeit in his face, movements, and speech what is not his +own. All this shows that man remains to eternity such as his ruling +affection or love is. It has been granted me to talk with some who +lived seventeen hundred years ago, and whose lives are well known +from writings of that time, and it was found that the same love still +rules them as when they were on the earth. This makes clear also that +the love of riches, and of uses from riches, remains with everyone to +eternity, and that it is exactly the same as the love acquired in the +world, yet with the difference that in the case of those who devoted +their riches to good uses riches are changed in the other world into +delights which are in accord with the uses performed; while in the +case of those who devoted their riches to evil uses riches are turned +into mere filth, in which they then take the same delight as they did +in the world in their riches devoted to evil uses. Such then take +delight in filth because filthy pleasures and shameful acts, which +had been the uses to which they had devoted their riches, and also +avarice, which is a love of riches without regard to use, correspond +to filth. Spiritual filth is nothing else. + + +364. The poor come into heaven not on account of their poverty but +because of their life. Everyone's life follows him, whether he be +rich or poor. There is no peculiar mercy for one in preference to +another;{1} he that has lived well is received, while he that has not +lived well is rejected. Moreover, poverty leads and draws man away +from heaven just as much as wealth does. There are many among the +poor who are not content with their lot, who strive after many +things, and believe riches to be blessings;{2} and when they do not +gain them are much provoked, and harbor ill thoughts about the Divine +providence; they also envy others the good things they possess, and +are as ready as any one to defraud others whenever they have +opportunity, and to indulge in filthy pleasures. But this is not true +of the poor who are content with their lot, and are careful and +diligent in their work, who love labor better than idleness, and act +sincerely and faithfully, and at the same time live a Christian life. +I have now and then talked with those belonging to the peasantry and +common people, who while living in the world believed in God and did +what was just and right in their occupations. Since they had an +affection for knowing truth they inquired about charity and about +faith, having heard in this world much about faith and in the other +life much about charity. They were therefore told that charity is +everything that pertains to life, and faith everything that pertains +to doctrine; consequently charity is willing and doing what is just +and right in every work, and faith is thinking justly and rightly; +and faith and charity are conjoined, the same as doctrine and a life +in accordance with it, or the same as thought and will; and faith +becomes charity when that which a man thinks justly and rightly he +also wills and does, and then they are not two but one. This they +well understood, and rejoiced, saying that in the world they did not +understand believing to be anything else but living. + + {Footnote 1} There can be no mercy apart from means, but only + mercy through means, that is, to those who live in accordance + with the commandments of the Lord; such the Lord by His mercy + leads continually in the world, and afterwards to eternity (n. + 8700, 10659). + + {Footnote 2} Dignities and riches are not real blessings, + therefore they are granted both to the wicked and to the good + (n. 8939, 10775, 10776). The real blessing is reception of love + and faith from the Lord, and conjunction thereby, for this is + the source of eternal happiness (n. 1420, 1422, 2846, 3017, + 3406, 3504, 3514, 3530, 3565, 3584, 4216, 4981, 8939, 10495). + + +365. All this makes clear that the rich and the poor alike come into +heaven, the one as easily as the other. The belief that the poor +enter heaven easily and the rich with difficulty comes from not +understanding the Word where the rich and the poor are mentioned. In +the Word those that have an abundance of knowledges of good and +truth, thus who are within the church where the Word is, are meant in +the spiritual sense by the "rich;" while those who lack these +knowledges, and yet desire them, thus who are outside of the church +and where there is no Word, are meant by the "poor." [2] The rich man +clothed in purple and fine linen, and cast into hell, means the +Jewish nation, which is called rich because it had the Word and had +an abundance of knowledges of good and truth therefrom, "garments of +purple" signifying knowledges of good, and "garments of fine linen" +knowledges of truth.{1} But the poor man who lay at the rich man's +gate and longed to be fed with the crumbs that fell from the rich +man's table, and who was carried by angels into heaven, means the +nations that have no knowledges of good and truth and yet desired +them (Luke 16:19-31). Also the rich that were called to a great +supper and excused themselves mean the Jewish nation, and the poor +brought in in their place mean the nations outside of the church +(Luke 14:16-24). [3] By the rich man of whom the Lord says: + + It is easier for a camel to go through a needle's eye than + for a rich man to enter into the kingdom of God (Matt. + 19:24), + +the rich in both the natural sense and the spiritual sense are meant. +In the natural sense the rich are those that have an abundance of +riches and set their heart upon them; but in the spiritual sense they +are those that have an abundance of knowledges and learning, which +are spiritual riches, and who desire by means of these to introduce +themselves into the things of heaven and the church from their own +intelligence. And because this is contrary to Divine order it is said +to be "easier for a camel to go through a needle's eye," a "camel" +signifying in general in the spiritual sense the knowing faculty and +things known, and a "needle's eye" signifying spiritual truth.{2} +That such is the meaning of a "camel" and a "needle's eye" is not at +present known, because the knowledge that teaches what is signified +in the spiritual sense by the things said in the literal sense of the +Word has not up to this time been disclosed. In every particular of +the Word there is a spiritual sense and also a natural sense; for the +Word was made to consist wholly of correspondences between natural +and spiritual things in order that conjunction of heaven with the +world, or of angels with men might thereby be effected, direct +conjunction having ceased. This makes clear who in particular are +meant in the Word by the "rich man." [4] That the "rich" in the Word +mean in the spiritual sense those who are in knowledges of truth and +good, and "riches" the knowledges themselves, which are spiritual +riches, can be seen from various passages (as in Isa. 10:12-14; 30:6, +7; 45:3; Jer. 17:3; 48:7; 50:36, 37; 51:13; Dan. 5:2-4; Ezek. 26:7, +12; 27:1 to the end; Zech. 9:3, 4; Psalm 45:12; Hosea 12:9; Apoc. +3:17, 18; Luke 14:33; and elsewhere). Also that the "poor" in the +spiritual sense signify those who do not possess knowledges of good +and of truth, and yet desire them (Matt. 11:5; Luke 6:20, 21; 14:21; +Isa. 14:30; 29:19; 41:17, 18; Zeph. 3:12, 13). All these passages may +be seen explained in accordance with the spiritual sense in the +Arcana Coelestia (n. 10227). + + {Footnote 1} "Garments" signify truths, thus knowledges (n. + 1073, 2576, 5319, 5954, 9212, 9216, 9952, 10536). "Purple" + signifies celestial good (n. 9467). "Fine linen" signifies + truth from a celestial origin (n. 5319, 9469, 9744). + + {Footnote 2} A "camel" signifies in the Word the knowing + faculty and knowledge in general (n. 3048, 3071, 3143, 3145). + What is meant by "needlework, working with a needle," and + therefore by a "needle" (n. 9688). To enter from knowledge into + the truths of faith is contrary to Divine order (n. 10236). + Those that do this become demented in respect to the thing of + heaven and the church (n. 128-130, 232, 233, 6047). And in the + other life, when they think about spiritual things they become + as it were drunken (n. 1072). Further about such (n. 196). + Examples showing that when spiritual things are entered into + through knowledges they cannot be comprehended (n. 233, 2094, + 2196, 2203, 2209). It is permissible to enter from spiritual + truth into knowledges which pertain to the natural man, but not + the reverse, because there can be spiritual influx into the + natural, but not natural influx into the spiritual (n. 3219, + 5119, 5259, 5427, 5428, 5478, 6322, 9110). The truths of the + word and of the church must first be acknowledged, after which + it is permissible to consider knowledges, but not before (n. + 6047). + + + +366. XL. MARRIAGES IN HEAVEN. + +As heaven is from the human race, and angels therefore are of both +sexes, and from creation woman is for man and man is for woman, thus +the one belongs to the other, and this love is innate in both, it +follows that there are marriages in heaven as well as on the earth. +But marriages in heaven differ widely from marriages on the earth. +Therefore what marriages in heaven are, and how they differ from +marriages on the earth and wherein they are like them, shall now be +told. + + +367. Marriage in heaven is a conjunction of two into one mind. It +must first be explained what this conjunction is. The mind consists +of two parts, one called the understanding and the other the will. +When these two parts act as one they are called one mind. In heaven +the husband acts the part called the understanding and the wife acts +the part called the will. When this conjunction, which belongs to +man's interiors, descends into the lower parts pertaining to the +body, it is perceived and felt as love, and this love is marriage +love. This shows that marriage love has its origin in the conjunction +of two into one mind. This in heaven is called cohabitation; and the +two are not called two but one. So in heaven a married pair is spoken +of, not as two, but as one angel.{1} + + {Footnote 1} It is not known at this day what marriage love is, + or whence it is (n. 2727). Marriage love is willing what + another wills, thus willing mutually and reciprocally (n. + 2731). Those that are in marriage love dwell together in the + inmosts of life (n. 2732). It is such a union of two minds that + from love they are one (n. 10168, 10169). For the love of + minds, which is spiritual love, is a union (n. 1594, 2057, + 3939, 4018, 5807, 6195, 7081-7086, 7501, 10130). + + +368. Moreover, such a conjunction of husband and wife in the inmosts +of their minds comes from their very creation; for man is born to be +intellectual, that is, to think from the understanding, while woman +is born to be affectional, that is, to think from her will; and this +is evident from the inclination or natural disposition of each, also +from their form; from the disposition, in that man acts from reason +and woman from affection; from the form in that man has a rougher and +less beautiful face, a deeper voice and a harder body; while woman +has a smoother and more beautiful face, a softer voice, and a more +tender body. There is a like difference between understanding and +will, or between thought and affection; so, too, between truth and +good and between faith and love; for truth and faith belong to the +understanding, and good and love to the will. From this it is that in +the Word "youth" or "man" means in the spiritual sense the +understanding of truth, and "virgin" or "woman" affection for good; +also that the church, on account of its affection for good and truth, +is called a "woman" and a "virgin;" also that all those that are in +affection for good are called "virgins" (as in Apoc. 14:4).{1} + + {Footnote 1} In the Word "young men" signify understanding of + truth, or the intelligent (n. 7668). "Men" have the same + signification (n. 158, 265, 749, 915, 1007, 2517, 3134, 3236, + 4823, 9007). "Woman" signifies affection for good and truth (n. + 568, 3160, 6014, 7337, 8994); likewise the church (n. 252, 253, + 749, 770); "wife" has the same signification (n. 252, 253, 409, + 749, 770); with what difference (n. 915, 2517, 3236, 4510, + 4823). In the highest sense "husband and wife" are predicated + of the Lord and of His conjunction with heaven and the church + (n. 7022). A "virgin" signifies affection for good (n. 3067, + 3110, 3179, 3189, 6729, 6742); likewise the church (n. 2362, + 3081, 3963, 4638, 6729, 6775, 6788). + + +369. Everyone, whether man or woman, possesses understanding and +will; but with the man the understanding predominates, and with the +woman the will predominates, and the character is determined by that +which predominates. Yet in heavenly marriages there is no +predominance; for the will of the wife is also the husband's will, +and the understanding of the husband is also the wife's +understanding, since each loves to will and to think like the other, +that is mutually and reciprocally. Thus are they conjoined into one. +This conjunction is actual conjunction, for the will of the wife +enters into the understanding of the husband, and the understanding +of the husband into the will of the wife, and this especially when +they look into one another's faces; for, as has been repeatedly said +above, there is in the heavens a sharing of thoughts and affections, +more especially with husband and wife, because they reciprocally love +each other. This makes clear what the conjunction of minds is that +makes marriage and produces marriage love in the heavens, namely, +that one wishes what is his own to be the others, and this +reciprocally. + + +370. I have been told by angels that so far as a married pair are so +conjoined they are in marriage love, and also to the same extent in +intelligence, wisdom and happiness, because Divine truth and Divine +good which are the source of all intelligence, wisdom, and happiness, +flow chiefly into marriage love; consequently marriage love, since it +is also the marriage of good and truth, is the very plane of Divine +influx. For that love, as it is a conjunction of the understanding +and will, is also a conjunction of truth and good, since the +understanding receives Divine truth and is formed out of truths, and +the will receives Divine good and is formed out of goods. For what a +man wills is good to him, and what he understands is truth to him; +therefore it is the same whether you say conjunction of understanding +and will or conjunction of truth and good. Conjunction of truth and +good is what makes an angel; it makes his intelligence, wisdom, and +happiness; for an angel is an angel accordingly as good in him is +conjoined with truth and truth with good; or what is the same, +accordingly as love in him is conjoined with faith and faith with +love. + + +371. The Divine that goes forth from the Lord flows chiefly into +marriage love because marriage love descends from a conjunction of +good and truth; for it is the same thing as has been said above, +whether you say conjunction of understanding and will or conjunction +of good and truth. Conjunction of good and truth has its origin in +the Lord's Divine love towards all who are in heaven and on earth. +From Divine love Divine good goes forth, and Divine good is received +by angels and men in Divine truths. As truth is the sole receptacle +of good nothing can be received from the Lord and from heaven by any +one who is not in truths; therefore just to the extent that the +truths in man are conjoined to good is man conjoined to the Lord and +to heaven. This, then, is the very origin of marriage love, and for +this reason that love is the very plane of Divine influx. This shows +why the conjunction of good and truth in heaven is called the +heavenly marriage, and heaven is likened in the Word to a marriage, +and is called a marriage; and the Lord is called the "Bridegroom" and +"Husband," and heaven and also the church are called the "bride" and +the "wife."{1} + + {Footnote 1} The origin, cause, and essence of true marriage + love is the marriage of good and truth; thus it is from heaven + (n. 2728, 2729). Respecting angelic spirit, who have a + perception whether there is anything of marriage from the idea + of a conjunction of good and truth (n. 10756). It is with + marriage love in every respect the same as it is with the + conjunction of good and truth (n. 1904, 2173, 2429, 2508, 3101, + 3102, 3155, 3179, 3180, 4358, 5807, 5835, 9206, 9495, 9637). + How and with whom the conjunction of good and truth is effected + (n. 3834, 4096, 4097, 4301, 4345, 4353, 4364, 4368, 5365, + 7623-7627, 9258). Only those that are in good and truth from + the Lord know what true marriage love is (n. 10171). In the + Word "marriage" signifies the marriage of good and truth (n. + 3132, 4434, 4835). The kingdom of the Lord and heaven are in + true marriage love (n. 2737). + + +372. Good and truth conjoined in an angel or a man are not two but +one, since good is then good of truth and truth is truth of good. +This conjunction may be likened to a man's thinking what he wills and +willing what he thinks, when the thought and will make one, that is, +one mind; for thought forms, that is, presents in form that which the +will wills, and the will gives delight to it; and this is why a +married pair in heaven are not called two, but one angel. This also +is what is meant by the Lord's words: + + Have ye not read that He who made them from the beginning + made them male and female, and said, For this cause shall + a man leave father and mother and shall cleave to his + wife, and they twain shall become one flesh? Therefore, + they are no more twain, but one flesh. What, therefore, + God hath joined together let not man put asunder. Not all + can receive this word but they to whom it is given (Matt. + 19:4-6, 11; Mark 10:6-9; Gen. 2:24). + +This is a description both of the heavenly marriage in which the +angels are and of the marriage of good and truth, "man's not putting +asunder what God has joined together" meaning that good is not to be +separated from truth. + + +373. From all this the origin of true marriage love is made clear, +namely, that it is formed first in the minds of those who are in +marriage, and descends therefrom and is derived into the body, where +it is perceived and felt as love; for whatever is felt and perceived +in the body has its origin in the spiritual, because it is from the +understanding and the will. The understanding and the will constitute +the spiritual man. Whatever descends from the spiritual man into the +body presents itself there under another aspect, although it is +similar and accordant, like soul and body, and like cause and effect; +as can be seen from what has been said and shown in the two chapters +on Correspondences. + + +374. I heard an angel describing true marriage love and its heavenly +delights in this manner: That it is the Lord's Divine in the heavens, +which is Divine good and Divine truth so united in two persons, that +they are not as two but as one. He said that in heaven the two +consorts are marriage love, since everyone is his own good and his +own truth in respect both to mind and to body, the body being an +image of the mind because it is formed after its likeness. From this +he drew the conclusion that the Divine is imaged in the two that are +in true marriage love; and as the Divine is so imaged so is heaven, +because the entire heaven is Divine good and Divine truth going forth +from the Lord; and this is why all things of heaven are inscribed on +marriage love with more blessings and delights than it is possible to +number. He expressed the number by a term that involved myriads of +myriads. He wondered that the man of the church should know nothing +about this, seeing that the church is the Lord's heaven on the earth, +and heaven is a marriage of good and truth. He said he was astounded +to think that within the church, even more than outside of it, +adulteries are committed and even justified; the delight of which in +itself is nothing else in a spiritual sense, and consequently in the +spiritual world, than the delight of the love of falsity conjoined to +evil, which delight is infernal delight, because it is the direct +opposite of the delight of heaven, which is the delight of the love +of truth conjoined with good. + + +375. Everyone knows that a married pair who love each other are +interiorly united, and that the essential of marriage is the union of +dispositions and minds. And from this it can be seen that such as +their essential dispositions or minds are, such is their union and +such their love for each other. The mind is formed solely out of +truths and goods, for all things in the universe have relation to +good and truth and to their conjunction; consequently such as the +truths and goods are out of which the minds are formed, exactly such +is the union of minds; and consequently the most perfect union is the +union of minds that are formed out of genuine truths and goods. Let +it be known that no two things mutually love each other more than +truth and good do; and therefore it is from that love that true +marriage love descends.{1} Falsity and evil also love each other, but +this love is afterwards changed into hell. + + {Footnote 1} All things in the universe, both in heaven and in + the world, have relation to good and truth (n. 2452, 3166, + 4390, 4409, 5232, 7256, 10122). And to the conjunction of these + (n. 10555). Between good and truth there is marriage (n. 1904, + 2173, 2508). Good loves truth, and from love longs for truth + and for the conjunction of truth with itself, and from this + they are in a perpetual endeavor to be conjoined (n. 9206, + 9207, 9495). The life of truth is from good (n. 1589, 1997, + 2572, 4070, 4096, 4097, 4736, 4757, 4884, 5147, 9667). Truth is + the form of good (n. 3049, 3180, 4574, 9154). Truth is to good + as water is to bread (n. 4976). + + +376. From what has now been said about the origin of marriage love +one may conclude who are in that love and who are not; namely, that +those are in marriage love who are in Divine good from Divine truths; +and that marriage love is genuine just to the extent that the truths +are genuine with which the good is conjoined. And as all the good +that is conjoined with truths is from the Lord, it follows that no +one can be in true marriage love unless he acknowledges the Lord and +His Divine; for without that acknowledgment the Lord cannot flow in +and be conjoined with the truths that are in man. + + +377. Evidently, then, those that are in falsities, and especially +those that are in falsities from evil, are not in marriage love. +Moreover, those that are in evil and in falsities therefrom have the +interiors of their minds closed up; and in such, therefore, there can +be no source of marriage love; but below those interiors, in the +external or natural man separated from the internal, there can be a +conjunction of falsity and evil, which is called infernal marriage. I +have been permitted to see what this marriage is between those that +are in the falsities of evil, which is called infernal marriage. Such +converse together, and are united by a lustful desire, but inwardly +they burn with a deadly hatred towards each other, too intense to be +described. + + +378. Nor can marriage love exist between two partners belonging to +different religions, because the truth of the one does not agree with +the good of the other; and two unlike and discordant kinds of good +and truth cannot make one mind out of two; and in consequence the +love of such does not have its origin in any thing spiritual. If they +live together in harmony it is solely on natural grounds.{1} And this +is why in the heavens marriages are found only with those who are in +the same society, because such are in like good and truth and not +with those outside of the society. It may be seen above (n. 41, seq.) +that all there in a society are in like good and truth, and differ +from those outside the society. This was represented in the +Israelitish nation by marriages being contracted within tribes, and +particularly within families, and not outside of them. + + {Footnote 1} Marriages between those of different religions are + not permissible, because there can be no conjunction of like + good and truth in the interiors (n. 8998). + + +379. Nor is true marriage love possible between one husband and +several wives; for its spiritual origin, which is the formation of +one mind out of two, is thus destroyed; and in consequence interior +conjunction, which is the conjunction of good and truth, from which +is the very essence of that love, is also destroyed. Marriage with +more than one is like an understanding divided among several wills; +or it is like a man attached not to one but to several churches, +since his faith is so distracted thereby as to come to naught. The +angels declare that marrying several wives is wholly contrary to +Divine order, and that they know this from several reasons, one of +which is that as soon as they think of marriage with more than one +they are alienated from internal blessedness and heavenly happiness, +and become like drunken men, because good is separated from its truth +in them. And as the interiors of their mind are brought into such a +state merely by thinking about it with some intention, they see +clearly that marriage with more than one would close up their +internal mind, and cause marriage to be displaced by lustful love, +which love withdraws from heaven.{1} [2] They declare further that +this is not easily comprehended by men because there are few who are +in genuine marriage love, and those who are not in it know nothing +whatever of the interior delight that is in that love, knowing only +the delight of lust, and this delight is changed into what is +undelightful after living together a short time; while the delight of +true marriage love not only endures to old age in the world, but +after death becomes the delight of heaven and is there filled with an +interior delight that grows more and more perfect to eternity. They +said also that the varieties of blessedness of true marriage love +could be enumerated even to many thousands, not even one of which is +known to man, or could enter into the comprehension of any one who is +not in the marriage of good and truth from the Lord. + + {Footnote 1} As husband and wife should be one, and should live + together in the inmost of life, and as they together make one + angel in heaven, so true marriage love is impossible between + one husband and several wives (n. 1907, 2740). To marry several + wives at the same time is contrary to Divine order (n. 10837). + That there is no marriage except between one husband and one + wife is clearly perceived by those who are in the Lord's + celestial kingdom (n. 865, 3246, 9002, 10172). For the reason + that the angels there are in the marriage of good and truth (n. + 3246). The Israelitish nation were permitted to marry several + wives, and to add concubines to wives, but not Christians, for + the reason that that nation was in externals separate from + internals, while Christians are able to enter into internals, + thus into the marriage of good and truth (n. 3246, 4837, 8809.) + + +380. The love of dominion of one over the other entirely takes away +marriage love and its heavenly delight, for as has been said above, +marriage love and its delight consists in the will of one being that +of the other, and this mutually and reciprocally. This is destroyed +by love of dominion in marriage, since he that domineers wishes his +will alone to be in the other, and nothing of the other's will to be +reciprocally in himself, which destroys all mutuality, and thus all +sharing of any love and its delight one with the other. And yet this +sharing and consequent conjunction are the interior delight itself +that is called blessedness in marriage. This blessedness, with +everything that is heavenly and spiritual in marriage love, is so +completely extinguished by love of dominion as to destroy even all +knowledge of it; and if that love were referred to it would be held +in such contempt that any mention of blessedness from that source +would excite either laughter or anger. [2] When one wills or loves +what the other wills or loves each has freedom, since all freedom is +from love; but where there is dominion no one has freedom; one is a +servant, and the other who rules is also a servant, for he is led as +a servant by the lust of ruling. But all this is wholly beyond the +comprehension of one who does not know what the freedom of heavenly +love is. Nevertheless from what has been said above about the origin +and essence of marriage love it can be seen that so far as dominion +enters, minds are not united but divided. Dominion subjugates, and a +subjugated mind has either no will or an opposing will. If it has no +will it has also no love; and if it has an opposing will there is +hatred in place of love. [3] The interiors of those who live in such +marriage are in mutual collision and strife, as two opposites are +wont to be, however their exteriors may be restrained and kept quiet +for the sake of tranquillity. The collision and antagonism of the +interiors of such are disclosed after their death, when commonly they +come together and fight like enemies and tear each other; for they +then act in accordance with the state of the interiors. Frequently I +have been permitted to see them fighting and tearing one another, +sometimes with great vengeance and cruelty. For in the other life +everyone's interiors are set at liberty; and they are no longer +restrained by outward bounds or by worldly considerations, everyone +then being just such as he is interiorly. + + +381. To some a likeness of marriage love is granted. Yet unless they +are in the love of good and truth there is no marriage love, but only +a love which from several causes appears like marriage love, namely, +that they may secure good service at home; that they may be free from +care, or at peace, or at ease; that they may be cared for in sickness +or in old age; or that the children whom they love may be attended +to. Some are constrained by fear of the other consort, or by fear of +the loss of reputation, or other evil consequences, and some by a +controlling lust. Moreover, in the two consorts marriage love may +differ, in one there may be more or less of it, in the other little +or none; and because of this difference heaven may be the portion of +one and hell the portion of the other. + + +382. [a.] In the inmost heaven there is genuine marriage love because +the angels there are in the marriage of good and truth, and also in +innocence. The angels of the lower heavens are also in marriage love, +but only so far as they are in innocence; for marriage love viewed in +itself is a state of innocence; and this is why consorts who are in +the marriage love enjoy heavenly delights together, which appear +before their minds almost like the sports of innocence, as between +little children; for everything delights their minds, since heaven +with its joy flows into every particular of their lives. For the same +reason marriage love is represented in heaven by the most beautiful +objects. I have seen it represented by a maiden of indescribable +beauty encompassed with a bright white cloud. It is said that the +angels in heaven have all their beauty from marriage love. Affections +and thought flowing from that love are represented by diamond-like +auras with scintillations as if from carbuncles and rubies, which are +attended by delights that affect the interiors of the mind. In a +word, heaven itself is represented in marriage love, because heaven +with the angels is the conjunction of good and truth, and it is this +conjunction that makes marriage love. + + +382. [b.] Marriages in heaven differ from marriages on the earth in +that the procreation of offspring is another purpose of marriages on +the earth, but not of marriages in heaven, since in heaven the +procreation of good and truth takes the place of procreation of +offspring. The former takes the place of the latter because marriage +in heaven is a marriage of good and truth (as has been shown above); +and as in that marriage good and truth and their conjunction are +loved above all things so these are what are propagated by marriages +in heaven. And because of this, in the Word births and generations +signify spiritual births and generations, which are births and +generations of good and truth; mother and father signify truth +conjoined to good, which is what procreates; sons and daughters +signify the truths and goods that are procreated; and sons-in-law and +daughters-in-law conjunction of these, and so on.{1} All this makes +clear that marriages in heaven are not like marriages on earth. In +heaven marryings are spiritual, and cannot properly be called +marryings, but conjunctions of minds from the conjunction of good and +truth. But on earth there are marryings, because these are not of the +spirit alone but also of the flesh. And as there are no marryings in +heaven, consorts there are not called husband and wife; but from the +angelic idea of the joining of two minds into one, each consort +designates the other by a name signifying one's own, mutually and +reciprocally. This shows how the Lord's words in regard to marrying +and giving in marriage (Luke 20:35, 36), are to be understood. + + {Footnote 1} Conceptions, pregnancies, births, and generations + signify those that are spiritual, that is, such as pertain to + good and truth, or to love and faith (n. 613, 1145, 1255, 2020, + 2584, 3860, 3868, 4070, 4668, 6239, 8042, 9325, 10249). + Therefore generation and birth signify regeneration and rebirth + through faith and love (n. 5160, 5598, 9042, 9845). Mother + signifies the church in respect to truth, and thus the truth of + the church; father the church in respect to good, and thus the + good of the church (n. 2691, 2717, 3703, 5581, 8897). Sons + signify affections for truth, and thus truths (n. 489, 491, + 533, 2623, 3373, 4257, 8649, 9807). Daughters signify + affections for good, and the goods (n. 489-491, 2362, 3963, + 6729, 6775, 6778, 9055). Son-in-law signifies truth associated + with affection for good (n. 2389). Daughter-in-law signifies + good associated with its truth (n. 4843). + + +383. I have also been permitted to see how marriages are contracted +in the heavens. As everywhere in heaven those who are alike are +united and those who are unlike are separated, so every society in +heaven consists of those who are alike. Like are brought to like not +by themselves but by the Lord (see above, n. 41, 43, 44, seq.); and +equally consort to consort whose minds can be joined into one are +drawn together; and consequently at first sight they inmostly love +each other, and see themselves to be consorts, and enter into +marriage. For this reason all marriages in heaven are from the Lord +alone. They have also marriage feasts; and these are attended by +many; but the festivities differ in different societies. + + +384. Marriages on the earth are most holy in the sight of the angels +of heaven because they are seminaries of the human race, and also of +the angels of heaven (heaven being from the human race, as already +shown under that head), also because these marriages are from a +spiritual origin, namely, from the marriage of good and truth, and +because the Lord's Divine flows especially into marriage love. +Adulteries on the other hand are regarded by the angels as profane +because they are contrary to marriage love; for as in marriages the +angels behold the marriage of good and truth, which is heaven, so in +adulteries they behold the marriage of falsity and evil, which is +hell. If, then, they but hear adulteries mentioned they turn away. +And this is why heaven is closed up to man when he commits adultery +from delight; and when heaven is closed man no longer acknowledges +the Divine nor any thing of the faith of church.{1} That all who are +in hell are antagonistic to marriage love I have been permitted to +perceive from the sphere exhaling from hell, which was like an +unceasing endeavor to dissolve and violate marriages; which shows +that the reigning delight in hell is the delight of adultery, and the +delight of adultery is a delight in destroying the conjunction of +good and truth, which conjunction makes heaven. From this it follows +that the delight of adultery is an infernal delight directly opposed +to the delight of marriage, which is a heavenly delight. + + {Footnote 1} Adulteries are profane (n. 9961, 10174). Heaven + is closed to adulterers (n. 2750). Those that have experienced + delight in adulteries cannot come into heaven (n. 539, 2733, + 2747-2749, 2751, 10175). Adulterers are unmerciful and + destitute of religion (n. 824, 2747, 2748). The ideas of + adulterers are filthy (n. 2747, 2748). In the other life they + love filth and are in filthy hells (n. 2755, 5394, 5722). In + the Word adulteries signify adulterations of good, and + whoredoms perversions of truth (n. 2466, 2729, 3399, 4865, + 8904, 10648). + + +385. There were certain spirits who, from a practice acquired in the +life of the body, infested me with peculiar craftiness, and this by a +very gentle wave-like influx like the usual influx of well disposed +spirits; but I perceived that there was craftiness and other like +evils in them prompting them to ensnare and deceive. Finally, I +talked with one of them who, I was told, had been when he lived in +the world the leader of an army; and perceiving that there was a +lustfulness in the ideas of his thought I talked with him about +marriage, using spiritual speech with representatives, which fully +expresses all that is meant and many things in a moment. He said that +in the life of the body he had regarded adulteries as of no account. +But I was permitted to tell him that adulteries are heinous, although +to those like himself they do not appear to be such, and even appear +permissible, on account of their seductive and enticing delights. +That they are heinous he might know from the fact that marriages are +the seminaries of the human race, and thus also the seminaries of the +heavenly kingdom; consequently they must on no account be violated, +but must be esteemed holy. This he might know from the fact, which he +ought to know because of his being in the other life and in a state +of perception, that marriage love descends from the Lord through +heaven, and from that love, as from a parent, mutual love, which is +the foundation of heaven is derived; and again from this, that if +adulterers merely draw near to heavenly societies they perceive their +own stench and cast themselves down therefrom towards hell. At least +he must have known that to violate marriages is contrary to Divine +laws, and contrary to the civil laws of all kingdoms, also contrary +to the genuine light of reason, because it is contrary to both Divine +and human order; not to mention other considerations. But he replied +that he had not so thought in the life of the body. He wished to +reason about whether it were so, but was told that truth does not +admit of such reasonings; for reasonings defend what one delights in, +and thus one's evils and falsities; that he ought first to think +about the things that had been said because they are truths; or at +least think about them from the principle well known in the world, +that no one should do to another what he is unwilling that another +should do to him; thus he should consider whether he himself would +not have detested adulteries if any one had in that way deceived his +wife, whom he had loved as everyone loves in the first period of +marriage, and if in his state of wrath he had expressed himself on +the subject; also whether being a man of talent he would not in that +case have confirmed himself more decidedly than others against +adulteries, even condemning them to hell. + + +386. I have been shown how the delights of marriage love advance +towards heaven, and the delights of adultery towards hell. The +advance of the delights of marriage love towards heaven is into +states of blessedness and happiness continually increasing until they +become innumerable and ineffable, and the more interiorly they +advance the more innumerable and more ineffable they become, until +they reach the very states of blessedness and happiness of the inmost +heaven, or of the heaven of innocence, and this through the most +perfect freedom; for all freedom is from love, thus the most perfect +freedom is from marriage love, which is heavenly love itself. On the +other hand, the advance of adultery is towards hell, and by degrees +to the lowest hell, where there is nothing but what is direful and +horrible. Such a lot awaits adulterers after their life in the world, +those being meant by adulterers who feel a delight in adulteries, and +no delight in marriages. + + + +387. XLI. THE EMPLOYMENTS OF ANGELS IN HEAVEN. + +It is impossible to enumerate the employments in the heavens, still +less to describe them in detail, but something may be said about them +in a general way; for they are numberless, and vary in accordance +with the functions of the societies. Each society has its peculiar +function, for as societies are distinct in accordance with goods (see +above, n. 41), so they are distinct in accordance with uses, because +with all in the heavens goods are goods in act, which are uses. +Everyone there performs a use, for the Lord's kingdom is a kingdom of +uses.{1} + + {Footnote 1} The Lord's kingdom is a kingdom of uses (n. 454, + 696, 1103, 3645, 4054, 7038). Performing uses is serving the + Lord (n. 7038). In the other life all must perform uses (n. + 1103); even the wicked and infernal, but in what manner (n. + 696). All are such as are the uses they perform (n. 4054, + 6815); illustrated (n. 7038). Angelic blessedness consists in + the goods of charity, that is, in performing uses (n. 454). + + +388. In the heavens as on the earth there are many forms of service, +for there are ecclesiastical affairs, there are civil affairs, and +there are domestic affairs. That there are ecclesiastical affairs is +evident from what has been said and shown above, where Divine worship +is treated of (n. 221-227); civil affairs, where governments in +heaven are treated of (n. 213-220); and domestic affairs, where the +dwellings and homes of angels are treated of (n. 183-190); and +marriages in heaven (n. 366-368); all of which show that in every +heavenly society there are many employments and services. + + +389. All things in the heavens are organized in accordance with +Divine order, which is everywhere guarded by the services performed +by angels, those things that pertain to the general good or use by +the wiser angels, those that pertain to particular uses by the less +wise, and so on. They are subordinated just as uses are subordinated +in the Divine order; and for this reason a dignity is connected with +every function according to the dignity of the use. Nevertheless, an +angel does not claim dignity to himself, but ascribes all dignity to +the use; and as the use is the good that he accomplishes, and all +good is from the Lord, so he ascribes all dignity to the Lord. +Therefore he that thinks of honor for himself and subsequently for +the use, and not for the use and subsequently for himself, can +perform no function in heaven, because this is looking away backwards +from the Lord, and putting self in the first place and use in the +second. When use is spoken of the Lord also is meant, because, as has +just been said, use is good, and good is from the Lord. + + +390. From this it may be inferred what subordinations in the heavens +are, namely, that as any one loves, esteems, and honors the use he +also loves, esteems, and honors the person with whom the use is +connected; also that the person is loved, esteemed and honored in the +measure in which he ascribes the use to the Lord and not to himself; +for to that extent he is wise, and the uses he performs he performs +from good. Spiritual love, esteem, and honor are nothing else than +the love, esteem, and honor of the use in the person, together with +the honor to the person because of the use, and not honor to the use +because of the person. This is the way, moreover, in which men are +regarded when they are regarded from spiritual truth, for one man is +then seen to be like another, whether he be in great or in little +dignity, the only perceptible difference being a difference in +wisdom; and wisdom is loving use, that is, loving the good of a +fellow citizen, of society, of one's country, and of the church. It +is this that constitutes love to the Lord, because every good that is +a good of use is from the Lord; and it constitutes also love towards +the neighbor, because the neighbor means the good that is to be loved +in a fellow citizen, in society, in one's country, and in the church, +and that is to be done in their behalf.{1} + + {Footnote 1} Loving the neighbor is not loving the person, but + loving that which is in him and which constitutes him (n. 5025, + 10336). Those who love the person, and not that which is in + him, and which constitutes him, love equally an evil man and a + good man (n. 3820); and do good alike to the evil and to the + good; and yet to do good to the evil is to do evil to the good + and that is not loving the neighbor (n. 3820, 6703, 8120). The + judge who punishes the evil that they may be reformed, and may + not contaminate or injure the good, loves his neighbor (n. + 3820, 8120, 8121). Every individual and every community also + one's country and the church, and in the most general sense the + kingdom of the Lord, are the neighbor, and to do good to these + from a love of good in accord with the quality of their state, + is loving the neighbor; that is, the neighbor is their good, + which is to be consulted (n. 6818-6824, 8123). + + +391. As all the societies in the heavens are distinct in accordance +with their goods (as said above, n. 41, seq.) so they are distinct in +accordance with their uses, goods being goods in act, that is, goods +of charity which are uses. Some societies are employed in taking care +of little children; others in teaching and training them as they grow +up; others in teaching and training in like manner the boys and girls +that have acquired a good disposition from their education in the +world, and in consequence have come into heaven. There are other +societies that teach the simple good from the Christian world, and +lead them into the way to heaven; there are others that in like +manner teach and lead the various heathen nations. There are some +societies that defend from infestations by evil spirits the newly +arrived spirits that have just come from the world; there are some +that attend upon the spirits that are in the lower earth; also some +that attend upon spirits that are in the hells, and restrain them +from tormenting each other beyond prescribed limits; and there are +some that attend upon those who are being raised from the dead. In +general, angels from each society are sent to men to watch over them +and to lead them away from evil affections and consequent thoughts, +and to inspire them with good affections so far as they will receive +them in freedom; and by means of these they also direct the deeds or +works of men by removing as far as possible evil intentions. When +angels are with men they dwell as it were in their affections; and +they are near to man just in the degree in which he is in good from +truths, and are distant from him just in the degree in which his life +is distant from good.{1} But all these employments of angels are +employments of the Lord through the angels, for the angels perform +them from the Lord and not from themselves. For this reason, in the +Word in its internal sense "angels" mean, not angels, but something +belonging to the Lord; and for the same reason angels are called +"gods" in the Word.{2} + + {Footnote 1} Of the angels that are with little children and + afterwards with boys, and thus in succession (n. 2303). Man is + raised from the dead by means of angels; from experiences (n. + 168-189). Angels are sent to those who are in hell to prevent + their tormenting each other beyond measure (n. 967). Of the + services rendered by the angels to men on their coming into the + other life (n. 2131). There are spirits and angels with all men + and man is led by the Lord by means of spirits and angels (n. + 50, 697, 2796, 2887, 2888, 5846-5866, 5976-5993, 6209). Angels + have dominion over evil spirits (n. 1755). + + {Footnote 2} In the Word by angels something Divine from the + Lord is signified (n. 1925, 2821, 3039, 4085, 6280, 8192). In + the Word angels are called "gods," because of their reception + of Divine truth and good from the Lord (n. 4295, 4402, 8192, + 8301). + + +392. These employments of the angels are their general employments; +but each one has his particular charge; for every general use is +composed of innumerable uses which are called mediate, ministering, +and subservient uses, all and each coordinated and subordinated in +accordance with Divine order, and taken together constituting and +perfecting the general use, which is the general good. + + +393. Those are concerned with ecclesiastical affairs in heaven who in +the world loved the Word and eagerly sought in it for truths, not +with honor or gain as an end, but uses of life both for themselves +and for others. These in heaven are in enlightenment and in the light +of wisdom in the measure of their love and desire for use; and this +light of wisdom they receive from the Word in heaven, which is not a +natural Word, as it is in the world, but a spiritual Word (see above, +n. 259.) These minister in the preaching office; and in accordance +with Divine order those are in higher positions who from +enlightenment excel others in wisdom. [2] Those are concerned with +civil affairs who in the world loved their country, and loved its +general good more than their own, and did what is just and right from +a love for what is just and right. So far as these from the eagerness +of love have investigated the laws of justice and have thereby become +intelligent, they have the ability to perform such functions in +heaven, and they perform these in that position or degree that +accords with their intelligence, their intelligence being in equal +degree with their love of use for the general good. [3] Furthermore, +there are in heaven more functions and services and occupations than +can be enumerated; while in the world there are few in comparison. +But however many there may be that are so employed, they are all in +the delight of their work and labor from a love of use, and no one +from a love of self or of gain; and as all the necessaries of life +are furnished them gratuitously they have no love of gain for the +sake of a living. They are housed gratuitously, clothed gratuitously, +and fed gratuitously. Evidently, then, those that have loved +themselves and the world more than use have no lot in heaven; for his +love or affection remains with everyone after his life in the world, +and is not extirpated to eternity (see above, n. 563). + + +394. In heaven everyone comes into his own occupation in accordance +with correspondence, and the correspondence is not with the +occupation but with the use of each occupation (see above, n. 112); +for there is a correspondence of all things (see n. 106). He that in +heaven comes into the employment or occupation corresponding to his +use is in much the same condition of life as when he was in the +world; since what is spiritual and what is natural make one by +correspondences; yet there is this difference, that he then comes +into an interior delight, because into spiritual life, which is an +interior life, and therefore more receptive of heavenly blessedness. + + + +395. XLII. HEAVENLY JOY AND HAPPINESS. + +Hardly any one at present knows what heaven is or what heavenly joy +is. Those who have given any thought to these subjects have had so +general and so gross an idea about them as scarcely to amount to +anything. From spirits that have come from the world into the other +life I have been able to learn fully what idea they had of heaven and +heavenly joy; for when left to themselves, as they were in the world, +they think as they then did. There is this ignorance about heavenly +joy for the reason that those who have thought about it have formed +their opinion from the outward joys pertaining to the natural man, +and have not known what the inner and spiritual man is, nor in +consequence the nature of his delight and blessedness; and therefore +even if they had been told by those who are in spiritual or inward +delight what heavenly joy is, would have had no comprehension of it, +for it could have fallen only into an idea not yet recognized, thus +into no perception; and would therefore have been among the things +that the natural man rejects. Yet everyone can understand that when a +man leaves his outer or natural man he comes into the inner or +spiritual man, and consequently can see that heavenly delight is +internal and spiritual, not external and natural; and being internal +and spiritual, it is more pure and exquisite, and affects the +interiors of man which pertain to his soul or spirit. From these +things alone everyone may conclude that his delight is such as the +delight of his spirit has previously been and that the delight of the +body, which is called the delight of the flesh, is in comparison not +heavenly; also that whatever is in the spirit of man when he leaves +the body remains after death, since he then lives a man-spirit. + + +396. All delights flow forth from love, for that which a man loves he +feels to be delightful. No one has any delight from any other source. +From this it follows that such as the love is such is the delight. +The delights of the body or of the flesh all flow forth from the love +of self and love of the world; consequently they are lusts and their +pleasures; while the delights of the soul or spirit all flow forth +from love to the Lord and love towards the neighbor, consequently +they are affections for good and truth and interior satisfactions. +These loves with their delights flow in out of heaven from the Lord +by an inner way, that is, from above, and affect the interiors; while +the former loves with their delights flow in from the flesh and from +the world by an external way, that is, from beneath, and affect the +exteriors. Therefore as far as the two loves of heaven are received +and make themselves felt, the interiors of man, which belong to his +soul or spirit and which look from the world heavenwards, are opened, +while so far as the two loves of the world are received and make +themselves felt, his exteriors, which belong to the body or flesh and +look away from heaven towards the world, are opened. As loves flow in +and are received their delights also flow in, the delights of heaven +into the interiors and the delights of the world into the exteriors, +since all delight, as has just been said above, belongs to love. + + +397. Heaven in itself is so full of delights that viewed in itself it +is nothing else than blessedness and delight; for the Divine good +that flows forth from the Lord's Divine love is what makes heaven in +general and in particular with everyone there, and the Divine love is +a longing for the salvation of all and the happiness of all from +inmosts and in fullness. Thus whether you say heaven or heavenly joy +it is the same thing. + + +398. The delights of heaven are both ineffable and innumerable; but +he that is in the mere delight of the body or of the flesh can have +no knowledge of or belief in a single one of these innumerable +delights; for his interiors, as has just been said, look away from +heaven towards the world, thus backwards. For he that is wholly in +the delight of the body or of the flesh, or what is the same, in the +love of self and of the world, has no sense of delight except in +honor, in gain, and in the pleasures of the body and the senses; and +these so extinguish and suffocate the interior delights that belong +to heaven as to destroy all belief in them; consequently he would be +greatly astonished if he were told that when the delights of honor +and of gain are set aside other delights are given, and still more if +he were told that the delights of heaven that take the place of these +are innumerable, and are such as cannot be compared with the delights +of the body and the flesh, which are chiefly the delights of honor +and of gain. All this makes clear why it is not known what heavenly +joy is. + + +399. One can see how great the delight of heaven must be from the +fact that it is the delight of everyone in heaven to share his +delights and blessings with others; and as such is the character of +all that are in the heavens it is clear how immeasurable is the +delight of heaven. It has been shown above (n. 268), that in the +heavens there is a sharing of all with each and of each with all. +Such sharing goes forth from the two loves of heaven, which are, as +has been said, love to the Lord and love towards the neighbor; and to +share their delights is the very nature of these loves. Love to the +Lord is such because the Lord's love is a love of sharing everything +it has with all, since it wills the happiness of all. There is a like +love in everyone of those who love the Lord, because the Lord is in +them; and from this comes the mutual sharing of the delights of +angels with one another. Love towards the neighbor is of such a +nature, as will be seen in what follows. All this shows that it is +the nature of these loves to share their delights. It is otherwise +with the loves of self and of the world. The love of self takes away +from others and robs others of all delight, and directs it to itself, +for it wishes well to itself alone; while the love of the world +wishes to have as its own what belongs to the neighbor. Therefore +these loves are destructive of the delights of others; or if there is +any disposition to share, it is for the sake of themselves and not +for the sake of others. Thus in respect to others it is the nature of +those loves not to share but to take away, except so far as the +delights of others have some relation to self. That the loves of self +and of the world, when they rule, are such I have often been +permitted to perceive by living experience. Whenever the spirits that +were in these loves during their life as men in the world drew near, +my delight receded and vanished; and I was told that at the mere +approach of such to any heavenly society the delight of those in the +society diminished just in the degree of their proximity; and what is +wonderful, the evil spirits are then in their delight. All this +indicates the state of the spirit of such a man while he is in the +body, since it is the same as it is after it is separated from the +body, namely, that it longs for or lusts after the delights or goods +of another, and finds delight so far as it secures them. All this +makes clear that the loves of self and of the world tend to destroy +the joys of heaven, and are thus direct opposites of heavenly loves, +which desire to share. + + +400. But it must be understood that the delight of those who are in +the loves of self and of the world, when they draw near to any +heavenly society, is the delight of their lust, and thus is directly +opposite to the delight of heaven. And such enter into this delight +of their lust in consequence of their taking away and dispelling +heavenly delight in those that are in such delight. When the heavenly +delight is not taken away or dispelled it is different, for they are +then unable to draw near; for so far as they draw near they bring +upon themselves anguish and pain; and for this reason they do not +often venture to come near. This also I have been permitted to learn +by repeated experience, something of which I would like to add. [2] +Spirits who go from this world into the other life desire more than +any thing else to get into heaven. Nearly all seek to enter, +supposing that heaven consists solely in being admitted and received. +Because of this desire they are brought to some society of the lowest +heaven. But as soon as those who are in the love of self and of the +world draw near the first threshold of that heaven they begin to be +distressed and so tortured inwardly as to feel hell rather than +heaven to be in them; and in consequence they cast themselves down +headlong therefrom, and do not rest until they come into the hells +among their like. [3] It has also frequently occurred that such +spirits have wished to know what heavenly joy is, and having heard +that it is in the interiors of angels, they have wished to share in +it. This therefore was granted; for whatever a spirit who is not yet +in heaven or hell wishes is granted if it will benefit him. But as +soon as that joy was communicated they began to be so tortured as not +to know how to twist or turn because of the pain. I saw them thrust +their heads down to their feet and cast themselves upon the ground, +and there writhe into coils like serpents, and this in consequence of +their interior agony. Such was the effect produced by heavenly +delight upon those who are in the delights of the love of self and of +the world; and for the reason that these loves are directly opposite +to heavenly loves, and when opposite acts against opposite such pain +results. And since heavenly delight enters by an inward way and flows +into the contrary delight, the interiors which are in the contrary +delight are twisted backwards, thus into the opposite direction, and +the result is such tortures. [4] They are opposite for the reason +given above, that love to the Lord and love to the neighbor wish to +share with others all that is their own, for this is their delight, +while the loves of self and of the world wish to take away from +others what they have, and take it to themselves; and just to the +extent that they are able to do this they are in their delight. From +this, too, one can see what it is that separates hell from heaven; +for all that are in hell were, while they were living in the world, +in the mere delights of the body and of the flesh from the love of +self and of the world; while all that are in the heavens were, while +they lived in the world, in the delights of the soul and spirit from +love to the Lord and love to the neighbor; and as these are opposite +loves, so the hells and the heavens are entirely separated, and +indeed so separated that a spirit in hell does not venture even to +put forth a finger from it or raise the crown of his head, for if he +does this in the least he is racked with pain and tormented. This, +too, I have frequently seen. + + +401. One who is in the love of self and love of the world perceives +while he lives in the body a sense of delight from these loves and +also in the particular pleasures derived from these loves. But one +who is in love to God and in love towards the neighbor does not +perceive while he lives in the body any distinct sense of delight +from these loves or from the good affections derived from them, but +only a blessedness that is hardly perceptible, because it is hidden +away in his interiors and veiled by the exteriors pertaining to the +body and dulled by the cares of the world. But after death these +states are entirely changed. The delights of love of self and of the +world are then turned into what is painful and direful, because into +such things as are called infernal fire, and by turns into things +defiled and filthy corresponding to their unclean pleasures, and +these, wonderful to tell, are then delightful to them. But the +obscure delight and almost imperceptible blessedness of those that +had been while in the world in love to God and in love to the +neighbor are then turned into the delight of heaven, and become in +every way perceived and felt, for the blessedness that lay hidden and +unrecognized in their interiors while they lived in the world is then +revealed and brought forth into evident sensation, because such had +been the delight of their spirit, and they are then in the spirit. + + +402. In uses all the delights of heaven are brought together and are +present, because uses are the goods of love and charity in which +angels are; therefore everyone has delights that are in accord with +his uses, and in the degree of his affection for use. That all the +delights of heaven are delights of use can be seen by a comparison +with the five bodily senses of man. There is given to each sense a +delight in accordance with its use; to the sight, the hearing, the +smell, the taste, and the touch, each its own delight; to the sight a +delight from beauty and from forms, to the hearing from harmonious +sounds, to the smell from pleasing odors, to taste from fine flavors. +These uses which the senses severally perform are known to those who +study them, and more fully to those who are acquainted with +correspondences. Sight has such a delight because of the use it +performs to the understanding, which is the inner sight; the hearing +has such a delight because of the use it performs both to the +understanding and to the will through giving attention; the smell has +such a delight because of the use it performs to the brain, and also +to the lungs; the taste has such a delight because of the use it +performs to the stomach, and thus to the whole body by nourishing it. +The delight of marriage, which is a purer and more exquisite delight +of touch, transcends all the rest because of its use, which is the +procreation of the human race and thereby of angels of heaven. These +delights are in these sensories by an influx of heaven, where every +delight pertains to use and is in accordance with use. + + +403. There were some spirits who believed from an opinion adopted in +the world that heavenly happiness consists in an idle life in which +they would be served by others; but they were told that happiness +never consists in abstaining from work and getting satisfaction +therefrom. This would mean everyone's desiring the happiness of +others for himself, and what everyone wished for no one would have. +Such a life would be an idle not an active life, and would stupefy +all the powers of life; and everyone ought to know that without +activity of life there can be no happiness of life, and that rest +from this activity should be only for the sake of recreation, that +one may return with more vigor to the activity of his life. They were +then shown by many evidences that angelic life consists in performing +the good works of charity, which are uses, and that the angels find +all their happiness in use, from use, and in accordance with use. To +those that held the opinion that heavenly joy consists in living an +idle life and drawing breaths of eternal joy in idleness, a +perception was given of what such a life is, that they might become +ashamed of the idea; and they saw that such a life is extremely sad, +and that all joy thus perishing they would in a little while feel +only loathing and disgust for it. + + +404. There were some spirits who thought themselves better instructed +than others, and who said that they had believed in the world that +heavenly joy would consist solely in praising and giving glory to +God, and that this would be an active life. But these were told that +praising and giving glory to God is not a proper active life, also +that God has no need of praises and glorification, but it is His will +that they should perform uses, and thus the good works that are +called goods of charity. But they were unable to associate with goods +of charity any idea of heavenly joy, but only of servitude, although +the angels testified that this joy is most free because it comes from +an interior affection and is conjoined with ineffable delight. + + +405. Almost all who enter the other life think that hell is the same +to everyone, and heaven the same; and yet in both there are infinite +varieties and diversities, and in no case is hell or heaven wholly +the same to one as to another; as it is impossible that any one man, +spirit or angel should ever be wholly like another even as to the +face. At my mere thought of two being just alike or equal the angels +expressed horror, saying that everyone thing is formed out of the +harmonious concurrence of many things, and that the one thing is such +as that concurrence is; and that it is thus that a whole society in +heaven becomes a one, and that all the societies of heaven together +become a one, and this from the Lord alone by means of love.{1} Uses +in the heavens are likewise in all variety and diversity, and in no +case is the use of one wholly the same as and identical with the use +of another; so neither is the happiness of one the same as and +identical with the happiness of another. Furthermore, the delights of +each use are innumerable, and these innumerable delights are likewise +various, and yet conjoined in such order that they mutually regard +each other, like the uses of each member, organ, and viscus, in the +body, and still more like the uses of each vessel and fiber in each +member, organ and viscus; each and all of which are so affiliated as +to have regard to another's good in their own good, and thus each in +all, and all in each. From this universal and individual aspect they +act as one. + + {Footnote 1} One thing consists of various things, and receives + thereby its form and quality and perfection in accordance with + the quality of the harmony and concurrence (n. 457, 3241, + 8003). There is an infinite variety and never any one thing the + same as another (n. 7236, 9002). It is the same in the heavens + (n. 3744, 4005, 7236, 7833, 7836, 9002). In consequence all the + societies in the heavens and all the angels in a society are + distinct from each other because they are in different goods + and uses (n. 690, 3241, 3519, 3804, 3986, 4067, 4149, 4263, + 7236, 7833). The Lord's Divine love arranges all into a + heavenly form, and so conjoins them that they are as a single + man (n. 457, 3986, 5598). + + +406. I have talked at times with spirits that had recently come from +the world about the state of eternal life, saying that it is +important to know who the Lord of the kingdom is, and what kind and +what form of government it has. As nothing is more important for +those entering another kingdom in the world than to know who and what +the king is, and what the government is, and other particulars in +regard to the kingdom, so is it of still greater consequence in +regard to this kingdom in which they are to live to eternity. +Therefore they should know that it is the Lord who governs both +heaven and the universe, for He who governs the one governs the +other; thus that the kingdom in which they now are is the Lord's; and +that the laws of this kingdom are eternal truths, all of which rest +upon the law that the Lord must be loved above all things and the +neighbor as themselves; and even more than this, if they would be +like the angels they must love the neighbor more than themselves. On +hearing this they could make no reply, for the reason that although +they had heard in the life of the body something like this they had +not believed it, wondering how there could be such love in heaven, +and how it could be possible for any one to love his neighbor more +than himself. But they were told that every good increases +immeasurably in the other life, and that while they cannot go further +in the life of the body than to love the neighbor as themselves, +because they are immersed in what concerns the body, yet when this is +set aside their love becomes more pure, and finally becomes angelic, +which is to love the neighbor more than themselves. For in the +heavens there is joy in doing good to another, but no joy in doing +good to self unless with a view to its becoming another's, and thus +for another's sake. This is loving the neighbor more than oneself. +They were told that the possibility of such a love is shown in the +world in the marriage love of some who have suffered death to protect +a consort from injury, in the love of parents for their children, as +in a mother's preferring to go hungry rather than see her child go +hungry; in sincere friendship, in which one friend will expose +himself to danger for another; and even in polite and pretended +friendship that wishes to emulate sincere friendship, in offering the +better things to those to whom it professes to wish well, and bearing +such good will on the lips though not in the heart; finally, in the +nature of love, which is such that its joy is to serve others, not +for its own sake but for theirs. But all this was incomprehensible to +those who loved themselves more than others, and in the life of the +body had been greedy of gain; most of all to the avaricious. + + +407. There was one who in the life of the body had exercised power +over others, and who had retained in the other life the desire to +rule; but he was told that he was now in another kingdom, which is +eternal, and that his rule on earth had perished, and that he was now +where no one is esteemed except in accordance with his goodness and +truth, and that measure of the Lord's mercy which he enjoyed by +virtue of his life in the world; also that the same is true in this +kingdom as on the earth, where men are esteemed for their wealth and +for their favor with the prince, wealth here being good and truth, +and favor with the prince the mercy bestowed on man by the Lord in +accordance with his life in the world. Any wish to rule otherwise +would make him a rebel, since he is in another's kingdom. On hearing +these things he was ashamed. + + +408. I have talked with spirits who believed heaven and heavenly joy +to consist in their being great; but such were told that in heaven he +that is least is greatest, since he is called least who has, and +wishes to have, no power or wisdom from himself, but only from the +Lord, he that is least in that sense having the greatest happiness, +and as he has the greatest happiness, it follows that he is greatest; +for he has thereby from the Lord all power and excels all in wisdom. +What is it to be the greatest unless to be the most happy? For to be +the most happy is what the powerful seek through power and the rich +through riches. It was further said that heaven does not consist in a +desire to be least for the purpose of being greatest, for that would +be aspiring and longing to be the greatest; but it consists in +desiring from the heart the good of others more than one's own, and +in serving others with a view to their happiness, not with recompense +as an end, but from love. + + +409. Heavenly joy itself, such as it is in its essence, cannot be +described, because it is in the inmost of the life of angels and +therefrom in everything of their thought and affection, and from this +in every particular of their speech and action. It is as if the +interiors were fully opened and unloosed to receive delight and +blessedness, which are distributed to every least fiber and thus +through the whole. Thus the perception and sensation of this joy is +so great as to be beyond description, for that which starts from the +inmosts flows into every particular derived from the inmosts, +propagating itself away with increase towards the exteriors. Good +spirits who are not yet in that joy, because not yet raised up into +heaven, when they perceive a sense of that joy from an angel from the +sphere of his love, are filled with such delight that they come as it +were into a delicious trance. This sometimes happens with those who +desire to know what heavenly joy is. + + +410. When certain spirits wished to know what heavenly joy is they +were allowed to feel it to such a degree that they could no longer +bear it; and yet it was not angelic joy; it was scarcely in the least +degree angelic, as I was permitted to perceive by sharing it, but was +so slight as to be almost frigid; nevertheless they called it most +heavenly, because to them it was an inmost joy. From this it was +evident, not only that there are degrees of the joys of heaven, but +also that the inmost joy of one scarcely reaches to the outmost or +middle joy of another; also that when any one receives his own inmost +joy he is in his heavenly joy, and cannot endure what is still more +interior, for such a joy becomes painful to him. + + +411. Certain spirits, not evil, sinking into a quiescence like sleep, +were taken up into heaven in respect to the interiors of their minds; +for before their interiors are opened spirits can be taken up into +heaven and be taught about the happiness of those there. I saw them +in the quiescent state for about half an hour, and afterwards they +relapsed into their exteriors in which they were before, and also +into a recollection of what they had seen. They said that they had +been among the angels in heaven, and had there seen and perceived +amazing things, all of which were resplendent as if made of gold, +silver, and precious stones, in exquisite forms and in wonderful +variety; also that angels are not delighted with the outward things +themselves, but with the things they represented, which were Divine, +ineffable, and of infinite wisdom, and that these were their joy; +with innumerable other things that could not be described in human +language even as to a ten-thousandth part, or fall into ideas which +partake of any thing material. + + +412. Scarcely any who enter the other life know what heavenly +blessedness and happiness are, because they do not know what internal +joy is, deriving their perception of it solely from bodily and +worldly gladness and joy; and in consequence what they are ignorant +of they suppose to be nothing, when in fact bodily and worldly joys +are of no account in comparison. In order, therefore, that the well +disposed, who do not know what heavenly joy is, may know and realize +what it is, they are taken first to paradisal scenes that transcend +every conception of the imagination. They then think that they have +come into the heavenly paradise; but they are taught that this is not +true heavenly happiness; and they are permitted to realize such +interior states of joy as are perceptible to their inmost. They are +then brought into a state of peace even to their inmost, when they +confess that nothing of it is in the least expressible or +conceivable. Finally they are brought into a state of innocence even +to their inmost sense. Thus they are permitted to learn what true +spiritual and heavenly good is. + + +413. But that I might learn the nature of heaven and heavenly joy I +have frequently and for a long time been permitted by the Lord to +perceive the delights of heavenly joys; but while I have been enabled +to know by living experience what they are I am not at all able to +describe them. Nevertheless, that some idea of them may be formed, +something shall be said about them. Heavenly joy is an affection of +innumerable delights and joys, which together present something +general, and in this general, that is, this general affection, are +harmonies of innumerable affections that come to perception +obscurely, and not distinctly, because the perception is most +general. Nevertheless I was permitted to perceive that there are +innumerable things in it, in such order as cannot be at all +described, those innumerable things being such as flow from the order +of heaven. The order in the particulars of the affection even to the +least, is such that these particulars are presented and perceived +only as a most general whole, in accordance with the capacity of him +who is the subject. In a word, each general affection contains +infinite affections arranged in a most orderly form, with nothing +therein that is not alive, and that does not affect all of them from +the inmosts; for heavenly joys go forth from inmosts. I perceived +also that the joy and ecstasy came as from the heart, diffusing most +softly through all the inmost fibers, and from these into the bundles +of fibers, with such an inmost sense of delight that the fiber seemed +to be nothing but joy and ecstasy, and everything perceptive and +sensitive therefrom seemed in like manner to be alive with happiness. +Compared with these joys the joy of bodily pleasures is like a gross +and pungent dust compared with a pure and most gentle aura. I have +noticed that when I wished to transfer all my delight to another, a +more interior and fuller delight continually flowed in in its place, +and the more I wished this, the more flowed in; and this was +perceived to be from the Lord. + + +414. Those that are in heaven are continually advancing towards the +spring of life, with a greater advance towards a more joyful and +happy spring the more thousands of years they live; and this to +eternity, with increase according to the growth and degree of their +love, charity, and faith. Women who have died old and worn out with +age, if they have lived in faith in the Lord, in charity to the +neighbor, and in happy marriage love with a husband, advance with the +succession of years more and more into the flower of youth and early +womanhood, and into a beauty that transcends every conception of any +such beauty as is seen on the earth. Goodness and charity are what +give this form and thus manifest their own likeness, causing the joy +and beauty of charity to shine forth from every least particular of +the face, and causing them to be the very forms of charity. Some who +beheld this were struck with amazement. The form of charity that is +seen in a living way in heaven, is such that it is charity itself +that both forms and is formed; and this in such a manner that the +whole angel is a charity, as it were, especially the face; and this +is both clearly seen and felt. When this form is beheld it is beauty +unspeakable, affecting with charity the very inmost life of the mind. +In a word, to grow old in heaven is to grow young. Such forms or such +beauties do those become in the other life who have lived in love to +the Lord and in charity towards the neighbor. All angels are such +forms in endless variety; and of these heaven is constituted. + + + +415. XLIII. THE IMMENSITY OF HEAVEN. + +The immensity of the heaven of the Lord is evident from many things +that have been said and shown in the foregoing chapters, especially +from this, that heaven is from the human race (n. 311-317), both from +those born within the church and from those born out of it (n. +318-328); thus it consists of all from the beginning of this earth +that have lived a good life. How great a multitude of men there is in +this entire world any one who knows anything about the divisions, the +regions, and kingdoms of the earth may conclude. Whoever goes into a +calculation will find that several thousands of men die every day, +that is, some myriads of millions every year; and this from the +earliest times, since which several thousands of years have elapsed. +All of these after death have gone into the other world, which is +called the spiritual world, and they are constantly going into it. +But how many of these have become or are becoming angels of heaven +cannot be told. This I have been told, that in ancient times the +number was very great, because men then thought more interiorly and +spiritually, and from such thought were in heavenly affection; but in +the following ages not so many, because in the process of time man +became more external and began to think more naturally, and from such +thought to be in earthly affection. All of this shows how great +heaven is even from the inhabitants of this earth alone. + + +416. The immensity of the heaven of the Lord is shown also by this, +that all children, whether born within the church or out of it, are +adopted by the Lord and become angels; and the number of these +amounts to a fourth or fifth part of the whole human race on the +earth. That every child, wherever born, whether within the church or +out of it, whether of pious or impious parents, is received by the +Lord when it dies, and is brought up in heaven, and is taught and +imbued with affections for good, and through these with knowledges of +truth, in accordance with Divine order, and as he becomes perfected +in intelligence and wisdom is brought into heaven and becomes an +angel, can be seen above (n. 329-345). From all this a conclusion may +be formed of the multitude of angels of heaven, derived from this +source alone, from the first creation to the present time. + + +417. Again, how immense the heaven of the Lord is can be seen from +this, that all the planets visible to the eye in our solar system are +earths, and moreover, that in the whole universe there are +innumerable earths, all of them full of inhabitants. These have been +treated of particularly in a small work on those earths from which I +will quote the following passage: + +It is fully known in the other life that there are many earths +inhabited by men from which spirits and angels come; for everyone +there who desires from a love of truth and of use to do so is +permitted to talk with spirits of other earths, and thus be assured +that there is a plurality of worlds, and learn that the human race is +not from one earth alone, but from innumerable earths. I have +frequently talked about this with spirits of our earth, and was told +that any intelligent person ought to know from many things that he +does know that there are many earths inhabited by men; for it may be +reasonably inferred that immense bodies like the planets, some of +which exceed this earth in magnitude, are not empty masses created +merely to be borne through space and to be carried around the sun, +and to shine with their scanty light for the benefit of a single +earth, but must have a more important use. He that believes, as +everyone must believe, that the Divine created the universe for no +other end than that the human race might exist, and heaven therefrom, +for the human race is a seminary of heaven, must needs believe that +wherever there is an earth there are men. That the planets visible to +us because they are within the limits of our solar system are earths +is evident from their being bodies of earthy matters, which is known +from their reflecting the sun's light, and from their not appearing, +when viewed through telescopes, like stars, sparkling with flame, but +like earths varied with darker portions; also from their passing like +our earth around the sun and following in the path of the zodiac, +thus making years and seasons of the year, spring, summer, autumn, +and winter, also revolving on their axes like our earth, making days +and times of the day, morning, mid-day, evening, and night; also from +some of them having moons, called satellites, that revolve around +their earth at stated times, as the moon does around ours; while the +planet Saturn, being at a greater distance from the sun, has also a +large luminous belt which gives much light, though reflected, to that +earth. Who that knows all this and thinks rationally can ever say +that the planets are empty bodies? Moreover, I have said to spirits +that man might believe that there are more earths in the universe +than one, from the fact that the starry heaven is so immense, and the +stars there so innumerable, and each of them in its place or in its +system a sun, resembling our sun, although of a varying magnitude. +Any one who duly weighs the subject must conclude that such an +immense whole must needs be a means to an end that is the final end +of creation; and this end is a heavenly kingdom in which the Divine +may dwell with angels and men. For the visible universe or the heaven +illumined by stars so numberless, which are so many suns, is simply a +means for the existence of earths with men upon them from whom the +heavenly kingdom is derived. From all this a rational man must needs +conclude that so immense a means to so great an end could not have +been provided merely for the human race on a single earth. What would +this be for a Divine that is infinite, to which thousands and even +myriads of earths, all of them full of inhabitants, would be little +and scarcely anything? There are spirits whose sole pursuit is the +acquisition of knowledges, because their delight is in this alone; +and for this reason they are permitted to wander about, and even to +pass out of our solar system into others, in acquiring knowledge. +These spirits, who are from the planet Mercury, have told me that +there are earths with men upon them not only in this solar system but +also beyond it in the starry heaven in immense numbers. It was +calculated that with a million earths in the universe, and on each +earth three hundred millions of men, and two hundred generations in +six thousand years, and a space of three cubic ells allowed to each +man or spirit, the total number of so many men or spirits would not +fill the space of this earth, and scarcely more than the space of one +of the satellites about one of the planets--a space in the universe +so small as to be almost invisible, since a satellite can scarcely be +seen by the naked eye. What is this for the Creator of the universe, +to whom it would not be sufficient if the whole universe were filled, +since He is infinite? I have talked with angels about this, and they +said that they had a similar idea of the fewness of the human race +compared with the infinity of the Creator, although their thought is +from states, not from spaces, and that in their thought earths +amounting to as many myriads as could possibly be conceived of would +still be nothing at all to the Lord. + +The earths in the universe, with their inhabitants, and the spirits +and angels from them, are treated of in the above mentioned work. +What is there related has been revealed and shown to me to the intent +that it may be known that the heaven of the Lord is immense, and that +it is all from the human race; also that our Lord is every where +acknowledged as the God of heaven and earth. + + +418. Again, the immensity of the heaven of the Lord is shown in this, +that heaven in its entire complex reflects a single Man, and +corresponds to all things and each thing in man, and that this +correspondence can never be filled out, since it is a correspondence +not only with each of the members, organs, and viscera of the body in +general, but also with all and each of the little viscera and little +organs contained in these in every minutest particular, and even with +each vessel and fiber; and not only with these but also with the +organic substances that receive interiorly the influx of heaven, from +which come man's interior activities that are serviceable to the +operations of his mind; since everything that exists interiorly in +man exists in forms which are substances, for anything that does not +exist in a substance as its subject is nothing. There is a +correspondence of all these things with heaven, as can be seen from +the chapter treating of the correspondence of all things of heaven +with all things of man (n. 87-102). This correspondence can never be +filled out because the more numerous the angelic affiliations are +that correspond to each member the more perfect heaven becomes; for +every perfection in the heavens increases with increase of number; +and this for the reason that all there have the same end, and look +with one accord to that end. That end is the common good; and when +that reigns there is, from the common good, good to each individual, +and from the good of each individual there is good to the whole +community. This is so for the reason that the Lord turns all in +heaven to Himself (see above, n. 123), and thereby makes them to be +one in Himself. That the unanimity and concord of many, especially +from such an origin and held together by such a bond, produces +perfection, everyone with a reason at all enlightened can see +clearly. + + +419. I have also been permitted to see the extent of the inhabited +and also of the uninhabited heaven; and the extent of the uninhabited +heaven was seen to be so great that it could not be filled to +eternity even if there were many myriads of earths, and as great a +multitude of men on each earth as on ours. (On this also see the +treatise on The Earths in the Universe, n. 168.) + + +420. That heaven is not immense, but it is of limited extent, is a +conclusion that some have derived from certain passages in the Word +understood according to the sense of its letter; for example, where +it is said that only the poor are received into heaven, or only the +elect, or only those within the church, and not those outside of it, +or only those for whom the Lord intercedes; that heaven is closed +when it is filled, and that this time is predetermined. But such are +unaware that heaven is never closed, and that there is no time +predetermined, or any limit of number; and that those are called the +"elect" who are in a life of good and truth;{1} and those are called +"poor" who are lacking in knowledges of good and truth and yet desire +them; and such from that desire are also called hungry.{2} Those that +have conceived an idea of the small extent of heaven from the Word +not understood believe it to be in one place, where all are gathered +together; when, in fact, heaven consists of innumerable societies +(see above, n. 41-50). Such also have no other idea than that heaven +is granted to everyone from mercy apart from means, and thus that +there is admission and reception from mere favor; and they fail to +understand that the Lord from mercy leads everyone who accepts Him, +and that he accepts Him who lives in accordance with the laws of +divine order, which are the precepts of love and of faith, and that +the mercy that is meant is to be thus led by the Lord from infancy to +the last period of life in the world and afterwards to eternity. Let +them know, therefore, that every man is born for heaven, and that he +is received that receives heaven in himself in the world, and he that +does not receive it is shut out. + + {Footnote 1} Those are the elect who are in a life of good and + truth (n. 3755, 3900). Election and reception into heaven are + not from mercy, as that term is understood, but are in + accordance with the life (n. 5057, 5058). There is no mercy of + the Lord apart from means, but only through means, that is, to + those that live in accordance with His precepts; such the Lord + from His mercy leads continually in the world, and afterwards + to eternity (n. 8700, 10659). + + {Footnote 2} By the "poor," in the Word, those are meant who + are spiritually poor, that is, who are ignorant of truth and + yet wish to be taught (n. 9209, 9253, 10227). Such are said to + hunger and thirst, which is to desire knowledges of good and of + truth, by which there is introduction into the church and into + heaven (n. 4958, 10227). + + + +421. XLIV. WHAT THE WORLD OF SPIRITS IS. + +The world of spirits is not heaven, nor is it hell, but it is the +intermediate place or state between the two; for it is the place that +man first enters after death; and from which after a suitable time he +is either raised up into heaven or cast down into hell in accord with +his life in the world. + + +422. The world of spirits is an intermediate place between heaven and +hell and also an intermediate state of the man after death. It has +been shown to me not only that it is an intermediate place, having +the hells below it and the heavens above it, but also that it is in +an intermediate state, since so long as man is in it he is not yet +either in heaven or in hell. The state of heaven in man is the +conjunction of good and truth in him; and the state of hell is the +conjunction of evil and falsity in him. Whenever good in a man-spirit +is conjoined to truth he comes into heaven, because that conjunction, +as just said, is heaven in him; but whenever evil in a man-spirit is +conjoined with falsity he comes into hell, because that conjunction +is hell in him. That conjunction is effected in the world of spirits, +man then being in an intermediate state. It is the same thing whether +you say the conjunction of the understanding and the will, or the +conjunction of good and truth. + + +423. Let something first be said about the conjunction of the +understanding and the will, and its being the same thing as the +conjunction of good and truth, that being the conjunction that is +effected in the world of spirits. Man has an understanding and a +will. The understanding receives truths and is formed out of them, +and the will receives goods and is formed out of them; therefore +whatever a man understands and thinks from his understanding he calls +true, and whatever a man wills and thinks from his will he calls +good. From his understanding man can think and thus perceive both +what is true and what is good; and yet he thinks what is true and +good from the will only when he wills it and does it. When he wills +it and from willing does it, it is both in his understanding and in +his will, consequently in the man. For neither the understanding +alone nor the will alone makes the man, but the understanding and +will together; therefore whatever is in both is in the man, and is +appropriated to him. That which is in the understanding alone is in +man, and yet not really in him; it is only a thing of his memory, or +a matter of knowledge in his memory about which he can think when in +company with others and outside of himself, but not in himself; that +is, about which he can speak and reason, and can simulate affections +and gestures that are in accord with it. + + +424. This ability to think from the understanding and not at the same +time from the will is provided that man may be capable of being +reformed; for reformation is effected by means of truths, and truths +pertain to the understanding, as just said. For in respect to his +will man is born into every evil, and therefore of himself wills good +to no one but himself; and one who wills good to himself alone +delights in the misfortunes that befall another, especially when they +tend to his own advantage; for his wish is to divert to himself the +goods of all others, whether honors or riches, and so far as he +succeeds in this he inwardly rejoices. To the end that this will of +man may be corrected and reformed, an ability to understand truths, +and an ability to subdue by means of truths the affections of evil +that spring from the will, are given to man. This is why man has this +ability to think truths with his understanding, and to speak them and +do them. But until man is such that he wills truths and does them +from himself, that is, from the heart, he is not able to think truths +from his will. When he becomes such, whatever he thinks from his +understanding belongs to his faith, and whatever he thinks from his +will belongs to his love; and in consequence his faith and his love, +like his understanding and his will, are conjoined in him. + + +425. To the extent, therefore, that the truths of the understanding +and the goods of the will are conjoined, that is, to the extent that +a man wills truths and does them from his will, he has heaven in +himself, since the conjunction of good and truth, as just said, is +heaven. And on the other hand, just to the extent that the falsities +of the understanding and the evils of the will are conjoined man has +hell in himself, since the conjunction of falsity and evil is hell. +But so long as the truths of the understanding and the goods of the +will are not conjoined man is in an intermediate state. At the +present time nearly everyone is in such a state that he has some +knowledge of truths, and from his knowledge and understanding gives +some thought to them, and conforms to them either much or little or +not at all, or acts contrary to them from a love of evil and +consequent false belief. In order, therefore, that man may have in +him either heaven or hell, he is first brought after death into the +world of spirits, and there with those who are to be raised up into +heaven good and truth are conjoined, and with those who are to be +cast down into hell evil and falsity are conjoined. For neither in +heaven nor in hell is any one permitted to have a divided mind, that +is, to understand one thing and to will another; but everyone must +understand what he wills, and will what he understands. Therefore in +heaven he who wills good understands truth, while in hell he who +wills evil understands falsity. So in the intermediate state the +falsities that the good have are put away, and truths that agree and +harmonize with their good are given them; while the truths that the +evil have are put away, and falsities that agree and harmonize with +their evil are given them. This shows what the world of spirits is. + + +426. In the world of spirits there are vast numbers, because the +first meeting of all is there, and all are there explored and +prepared. The time of their stay in that world is not fixed; some +merely enter it, and are soon either taken into heaven or are cast +down into hell; some remain only a few weeks, some several years, but +not more than thirty. These differences in the time they remain +depend on the correspondence or lack of correspondence of man's +interiors with his exteriors. How man is led in that world from one +state into another and prepared shall now be told. + + +427. As soon as men after death enter the world of spirits the Lord +clearly discriminates between them; and the evil are at once attached +to the infernal society in which they were, as to their ruling love +while in the world; and the good are at once attached to the heavenly +society in which they were as to their love, charity and faith while +in the world. But although they are thus divided, all that have been +friends and acquaintances in the life of the body, especially wives +and husbands, and also brothers and sisters, meet and converse +together whenever they so desire. I have seen a father talking with +six sons, whom he recognized, and have seen many others with their +relatives and friends; but having from their life in the world +diverse dispositions, after a short time they separate. But those who +have passed from the world of spirits into heaven or into hell, +unless they have a like disposition from a like love, no longer see +or know each other. The reason that they see each other in the world +of spirits, but not in heaven or in hell, is that those who are in +the world of spirits are brought into one state after another, like +those they experienced in the life of the body; but afterwards all +are brought into a permanent state in accord with their ruling love, +and in that state one recognizes another only by similarity of love; +for then similarity joins and dissimilarity disjoins (see above, +n. 41-50). + + +428. As the world of spirits is an intermediate state between heaven +and hell with man, so it is an intermediate place with the hells +below and the heavens above. All the hells are shut towards that +world, being open only through holes and clefts like those in rocks +and through wide openings that are so guarded that no one can come +out except by permission, which is granted in cases of urgent +necessity (of which hereafter). Heaven, too, is enclosed on all +sides; and there is no passage open to any heavenly society except by +a narrow way, the entrance to which is also guarded. These outlets +and entrances are what are called in the Word the gates and doors of +hell and of heaven. + + +429. The world of spirits appears like a valley between mountains and +rocks, with windings and elevations here and there. The gates and +doors of the heavenly societies are visible to those only who are +prepared for heaven; others cannot find them. There is one entrance +from the world of spirits to each heavenly society, opening through a +single path which branches out in its ascent into several. The gates +and doors of the hells also are visible only to those who are about +to enter, to whom they are then opened. When these are opened gloomy +and seemingly sooty caverns are seen tending obliquely downwards to +the abyss, where again there are many doors. Through these caverns +nauseous and fetid stenches exhale, which good spirits flee from +because they abominate them, but evil spirits seek for them because +they delight in them. For as everyone in the world has been delighted +with his own evil, so after death he is delighted with the stench to +which his evil corresponds. In this respect the evil may be likened +to rapacious birds and beasts, like ravens, wolves, and swine, which +fly or run to carrion or dunghills when they scent their stench. I +heard a certain spirit crying out loudly as if from inward torture +when struck by a breath flowing forth from heaven; but he became +tranquil and glad as soon as a breath flowing forth from hell reached +him. + + +430. With every man there are two gates; one that leads to hell and +that is open to evils and their falsities; while the other leads to +heaven and is open to goods and their truths. Those that are in evil +and its falsity have the gate to hell opened in them, and only +through chinks from above does something of light from heaven flow +into them, and by that inflowing they are able to think, to reason, +and to speak; but the gate to heaven is opened in those that are in +good and its truth. For there are two ways that lead to the rational +mind of man; a higher or internal way through which good and truth +from the Lord enter, and a lower or external way through which evil +and falsity enter from hell. The rational mind itself is at the +middle point to which the ways tend. Consequently, so far as light +from heaven is admitted man is rational; but so far as it is not +admitted he is not rational, however rational he may seem to himself +to be. This has been said to make known the nature of the +correspondence of man with heaven and with hell. While man's rational +mind is being formed it corresponds to the world of spirits, what is +above it corresponding to heaven and what is below to hell. With +those preparing for heaven the regions above the rational mind are +opened, but those below are closed to the influx of evil and falsity; +while with those preparing for hell the parts below it are opened, +and the parts above it are closed to the influx of good and truth. +Thus the latter can look only to what is below themselves, that is, +to hell; while the former can look only to what is above themselves, +that is, to heaven. To look above themselves is to look to the Lord, +because He is the common center to which all things of heaven look; +while to look below themselves is to look backwards from the Lord to +the opposite center, to which all things of hell look and tend (see +above, n. 123, 124). + + +431. In the preceding pages whenever spirits are mentioned those that +are in the world of spirits are meant; but when angels are mentioned +those that are in heaven are meant. + + + +432. XLV. IN RESPECT TO HIS INTERIORS EVERY MAN IS A SPIRIT. + +Whoever duly considers the subject can see that as the body is +material it is not the body that thinks, but the soul, which is +spiritual. The soul of man, upon the immortality of which many have +written, is his spirit, for this as to everything belonging to it is +immortal. This also is what thinks in the body, for it is spiritual, +and what is spiritual receives what is spiritual and lives +spiritually, which is to think and to will. Therefore, all rational +life that appears in the body belongs to the soul, and nothing of it +to the body; for the body, as just said, is material, and the +material, which is the property of the body, is added to and +apparently almost joined to the spirit, in order that the spirit of +man may be able to live and perform uses in the natural world, all +things of which are material and in themselves devoid of life. And as +it is the spiritual only that lives and not the material, it can be +seen that whatever lives in man is his spirit, and that the body +merely serves it, just as what is instrumental serves a moving living +force. An instrument is said indeed to act, to move, or to strike; +but to believe that these are acts of the instrument, and not of him +who acts, moves, or strikes by means of the instrument, is a fallacy. + + +433. As everything in the body that lives, and that acts and feels +from that life, belongs exclusively to the spirit, and nothing of it +to the body, it follows that the spirit is the man himself; or what +is the same thing, that a man viewed in himself is a spirit +possessing a like form; for whatever lives and feels in man belongs +to his spirit and everything in man, from his head to the sole of his +foot, lives and feels; and in consequence when the body is separated +from its spirit, which is what is called dying, man continues to be a +man and to live. I have heard from heaven that some who die, while +they are lying upon the bier, before they are resuscitated, continue +to think even in their cold body, and do not know that they are not +still alive, except that they are unable to move a particle of matter +belonging to the body. + + +434. Unless man were a subject which is a substance that can serve a +source and containant he would be unable to think and will. Any thing +that is supposed to exist apart from a substantial subject is +nothing. This can be seen from the fact that a man is unable to see +without an organ which is the subject of his sight, or to hear +without an organ which is the subject of his hearing. Apart from +these organs, sight and hearing are nothing and have no existence. +The same is true of thought, which is inner sight, and of perception, +which is inner hearing; unless these were in substances and from +substances which are organic forms and subjects, they would have no +existence at all. All this shows that man's spirit as well as his +body is in a form, and that it is in a human form, and enjoys +sensories and senses when separated from the body the same as when it +was in it, and that all the life of the eye and all the life of the +ear, in a word, all the life of sense that man has, belongs not to +his body but to his spirit, which dwells in these organs and in their +minutest particulars. This is why spirits see, hear, and feel, as +well as men. But when the spirit has been loosed from the body, these +senses are exercised in the spiritual world, not in the natural +world. The natural sensation that the spirit had when it was in the +body it had by means of the material part that was added to it; but +it then had also spiritual sensations in its thinking and willing. + + +435. All this has been said to convince the rational man that viewed +in himself man is a spirit, and that the corporeal part that is added +to the spirit to enable it to perform its functions in the natural +and material world is not the man, but only an instrument of his +spirit. But evidences from experience are preferable, because there +are many that fail to comprehend rational deductions; and those that +have established themselves in the opposite view turn such deductions +into grounds of doubt by means of reasonings from the fallacies of +the senses. Those that have established themselves in the opposite +view are accustomed to think that beasts likewise have life and +sensations and thus have a spiritual part, the same as man has, and +yet that part dies with the body. But the spiritual of beasts is not +the same as the spiritual of man is; for man has what beasts have +not, an inmost, into which the Divine flows, raising man up to +Itself, and thereby conjoining man to Itself. Because of this, man, +in contrast with beasts, has the ability to think about God and about +the Divine things of heaven and the church, and to love God from +these and in these, and thus be conjoined to Him; and whatever can be +conjoined to the Divine cannot be dissipated, but whatever cannot be +conjoined is dissipated. The inmost that man has, in contrast with +beasts, has been treated of above (n. 39), and what was there said +will here be repeated, since it is important to have the fallacies +dispelled that have been engendered in the minds of many who from +lack of knowledge and trained intellect are unable to form rational +conclusions on the subject. The words are these: + +I will mention a certain arcanum respecting the angels of the three +heavens, which has not hitherto come into any one's mind, because +degrees have not been understood. In every angel and in every man +there is an inmost or highest degree, or an inmost or highest +something, into which the Divine of the Lord first or most directly +flows, and from which it disposes the other interiors in him that +succeed in accordance with the degrees of order. This inmost or +highest degree may be called the entrance of the Lord to the angel or +man, and His veriest dwelling-place in them. It is by virtue of this +inmost or highest that a man is a man, and distinguished from the +animals, which do not have it. From this it is that man, unlike the +animals, is capable, in respect to all his interiors which pertain to +his mind and disposition, of being raised up by the Lord to Himself, +of believing in the Lord, of being moved by love to the Lord, and +thereby beholding Him, and of receiving intelligence and wisdom, and +speaking from reason. Also it is by virtue of this that he lives to +eternity. But what is arranged and provided by the Lord in this +inmost does not distinctly fall into the perception of any angel, +because it is above his thought and transcends his wisdom. + + +436. That in respect to his interiors man is a spirit I have been +permitted to learn from much experience, which, to employ a common +saying, would fill volumes if I were to describe it all. I have +talked with spirits as a spirit, and I have talked with them as a man +in the body; and when I talked with them as a spirit they knew no +otherwise than that I myself was a spirit and in a human form as they +were. Thus did my interiors appear before them, for when talking with +them as a spirit my material body was not seen. + + +437. That in respect to his interiors man is a spirit can be seen +from the fact that after his separation from the body, which takes +place when he dies, man goes on living as a man just as before. That +I might be convinced of this I have been permitted to talk with +nearly everyone I had ever known in their life in the body; with some +for hours, with some for weeks and months, and with some for years, +and this chiefly that I might be sure of it and might testify to it. + + +438. To this may be added that every man in respect to his spirit, +even while he is living in the body, is in some society with spirits, +although he does not know it; if a good man he is by means of spirits +in some angelic society; if an evil man in some infernal society; and +after death he comes into that same society. This has been often told +and shown to those who after death have come among spirits. Man, to +be sure, does not appear in that society as a spirit while he is +living in the world, for the reason that he then thinks naturally; +but when one is thinking abstractly from the body, because he is then +in the spirit, he sometimes appears in his society; and when seen he +is easily distinguished from the spirits there, for he goes about +meditating and in silence, not looking at others, and apparently not +seeing them; and as soon as any spirit speaks to him he vanishes. + + +439. To make clear that man in respect to his interiors is a spirit I +will relate from experience what happens when man is withdrawn from +the body, and what it is to be carried away by the spirit to another +place. + + +440. First, as to withdrawal from the body, it happens thus. Man is +brought into a certain state that is midway between sleeping and +waking, and when in that state he seems to himself to be wide awake; +all the senses are as perfectly awake as in the completest bodily +wakefulness, not only the sight and the hearing, but what is +wonderful, the sense of touch also, which is then more exquisite than +is ever possible when the body is awake. In this state spirits and +angels have been seen to the very life, and have been heard, and what +is wonderful, have been touched, with almost nothing of the body +intervening. This is the state that is called being withdrawn from +the body, and not knowing whether one is in the body or out of it. I +have been admitted into this state only three or four times, that I +might learn what it is, and might know that spirits and angels enjoy +every sense, and that man does also in respect to his spirit when he +is withdrawn from the body. + + +441. As to being carried away by the spirit to another place, I have +been shown by living experience what it is, and how it is done, but +only two or three times. I will relate a single instance. Walking +through the streets of a city and through fields, talking at the same +time with spirits, I knew no otherwise than that I was fully awake, +and in possession of my usual sight. Thus I walked on without going +astray, and all the while with clear vision, seeing groves, rivers, +palaces, houses, men, and other objects. But after walking thus for +some hours, suddenly I saw with my bodily eyes, and noted that I was +in another place. Being greatly astonished I perceived that I had +been in the same state as those who were said to have been led away +by the spirit into another place. For in this state the distance, +even though it be many miles, and the time, though it be many hours +or days, are not thought of; neither is there any feeling of fatigue; +and one is led unerringly through ways of which he himself is +ignorant, even to the destined place. + + +442. But these two states of man, which are his states when he is in +his interiors, or what is the same, when he is in the spirit, are +extraordinary; but as they are states known about in the church, they +were exhibited to me only that I might know what they are. But it has +been granted to me now for many years to speak with spirits and to be +with them as one of them, even in full wakefulness of the body. + + +443. That in respect to his interiors man is a spirit there are +further evidences in what has been said and shown above (n. 311-317), +where it is explained that heaven and hell are from the human race. + + +444. That man is a spirit in respect to his interiors means in +respect to the things pertaining to his thought and will, for these +are the interiors themselves that make man to be man, and such a man +as he is in respect to these interiors. + + + +445. XLVI. THE RESUSCITATION OF MAN FROM THE DEAD AND HIS ENTRANCE +INTO ETERNAL LIFE. + +When the body is no longer able to perform the bodily functions in +the natural world that correspond to the spirit's thoughts and +affections, which the spirit has from the spiritual world, man is +said to die. This takes place when the respiration of the lungs and +the beatings of the heart cease. But the man does not die; he is +merely separated from the bodily part that was of use to him in the +world, while the man himself continues to live. It is said that the +man himself continues to live since man is not a man because of his +body but because of his spirit, for it is the spirit that thinks in +man, and thought with affection is what constitutes man. Evidently, +then, the death of man is merely his passing from one world into +another. And this is why in the Word in its internal sense "death" +signifies resurrection and continuation of life.{1} + + {Footnote 1} In the Word "death" signifies resurrection, for + when man dies his life still goes on (n. 3498, 3505, 4618, + 4621, 6036, 6221). + + +446. There is an inmost communication of the spirit with the +breathing and with the beating of the heart, the spirit's thought +communicating with the breathing, and its affection, which is of +love, with the heart;{1} consequently when these two motions cease in +the body there is at once a separation. These two motions, the +respiration of the lungs and the beating of heart, are the very bond +on the sundering of which the spirit is left to itself; and the body +being then deprived of the life of its spirit grows cold and begins +to decay. This inmost communication of the spirit of man is with the +respiration and with the heart, because on these all vital motions +depend, not only in general but in every particular.{2} + + {Footnote 1} The heart corresponds to the will, thus to the + affection which belongs to the love, while the respiration of + the lungs corresponds to the understanding, thus to the thought + (n. 3888). From this the "heart" in the Word signifies the will + and love (n. 7542, 9050, 10336). The "soul" signifies + understanding, faith, and truth; therefore "from the soul and + from the heart" signifies what is from the understanding, + faith, and truth, and what is from the will, love, and good (n. + 2930, 9050). The correspondence of the heart and lungs with the + Greatest Man, or heaven (n. 3883-3895). + + {Footnote 2} The beating of the heart and the respiration of + the lungs reign in the body throughout, and flow mutually into + every part (n. 3887, 3889, 3890). + + +447. After the separation the spirit of man continues in the body for +a short time, but only until the heart's action has wholly ceased, +which happens variously in accord with the diseased condition that +causes death, with some the motion of the heart continuing for some +time, with others not so long. As soon as this motion ceases the man +is resuscitated; but this is done by the Lord alone. Resuscitation +means the drawing forth of the spirit from the body, and its +introduction into the spiritual world; this is commonly called the +resurrection. The spirit is not separated from the body until the +motion of the heart has ceased, for the reason that the heart +corresponds to the affection of love, which is the very life of man, +for it is from love that everyone has vital heat;{1} consequently as +long as this conjunction continues correspondence continues, and +thereby the life of the spirit in the body. + + {Footnote 1} Love is the being [esse] of the life of man (n. + 5002). Love is spiritual heat, and therefore the very vital + itself of man (n. 1589, 2146, 3338, 4906, 7081-7086, 9954, + 10740). Affection is a continuation of love (n. 3938). + + +448. How this resuscitation is effected has both been told to me and +shown to me in living experience. The actual experience was granted +to me that I might have a complete knowledge of the process. + + +449. As to the senses of the body I was brought into a state of +insensibility, thus nearly into the state of the dying; but with the +interior life and thought remaining unimpaired, in order that I might +perceive and retain in the memory the things that happened to me, and +that happen to those that are resuscitated from the dead. I perceived +that the respiration of the body was almost wholly taken away; but +the interior respiration of the spirit went on in connection with a +slight and tacit respiration of the body. Then at first a +communication of the pulse of the heart with the celestial kingdom +was established, because that kingdom corresponds to the heart in +man.{1} Angels from that kingdom were seen, some at a distance, and +two sitting near my head. Thus all my own affection was taken away +although thought and perception continued. [2] I was in this state +for some hours. Then the spirits that were around me withdrew, +thinking that I was dead; and an aromatic odor like that of an +embalmed body was perceived, for when the celestial angels are +present everything pertaining to the corpse is perceived as aromatic, +and when spirits perceive this they cannot approach; and in this way +evil spirits are kept away from man's spirit when he is being +introduced into eternal life. The angels seated at my head were +silent, merely sharing their thoughts with mine; and when their +thoughts are received the angels know that the spirit of man is in a +state in which it can be drawn forth from the body. This sharing of +their thoughts was effected by looking into my face, for in this way +in heaven thoughts are shared. [3] As my thought and perception +continued, that I might know and remember how resuscitation is +effected, I perceived the angels first tried to ascertain what my +thought was, whether it was like the thought of those who are dying, +which is usually about eternal life; also that they wished to keep my +mind in that thought. Afterwards I was told that the spirit of man is +held in its last thought when the body expires, until it returns to +the thoughts that are from its general or ruling affection in the +world. Especially was I permitted to see and feel that there was a +pulling and drawing forth, as it were, of the interiors of my mind, +thus of my spirit, from the body; and I was told that this is from +the Lord, and that the resurrection is thus effected. + + {Footnote 1} The heart corresponds to the Lord's celestial + kingdom, the lungs to His spiritual kingdom (n. 3635, 3886, + 3887). + + +450. The celestial angels who are with the one that is resuscitated +do not withdraw from him, because they love everyone; but when the +spirit comes into such a state that he can no longer be affiliated +with celestial angels, he longs to get away from them. When this +takes place angels from the Lord's spiritual kingdom come, through +whom is given the use of light; for before this he saw nothing, but +merely thought. I was shown how this is done. The angels appeared to +roll off, as it were, a coat from the left eye towards the bridge of +the nose, that the eye might be opened and be enabled to see. This is +only an appearance, but to the spirit it seemed to be really done. +When the coat thus seems to have been rolled off there is a slight +sense of light, but very dim, like what is seen through the eyelids +on first awakening from sleep. To me this dim light took on a +heavenly hue, but I was told afterwards that the color varies. Then +something is felt to be gently rolled off from the face, and when +this is done spiritual thought is awakened. This rolling off from the +face is also an appearance, which represents the spirit's passing +from natural thought into spiritual thought. The angels are extremely +careful that only such ideas as savor of love shall proceed from the +one resuscitated. They now tell him that he is a spirit. When he has +come into the enjoyment of light the spiritual angels render to the +new spirit every service he can possibly desire in that state; and +teach him about the things of the other life so far as he can +comprehend them. But if he has no wish to be taught the spirit longs +to get away from the company of the angels. Nevertheless, the angels +do not withdraw from him, but he separates himself from them; for the +angels love everyone, and desire nothing so much as to render +service, to teach, and to lead into heaven; this constitutes their +highest delight. When the spirit has thus withdrawn he is received by +good spirits, and as long as he continues in their company everything +possible is done for him. But if he had lived such a life in the +world as would prevent his enjoying the company of the good he longs +to get away from the good, and this experience is repeated until he +comes into association with such as are in entire harmony with his +life in the world; and with such he finds his own life, and what is +surprising, he then leads a life like that which he led in the world. + + +451. This opening state of man's life after death lasts only a few +days. How he is afterwards led from one state to another, and finally +either into heaven or into hell, will be told in what follows. This, +too, I have been permitted to learn by much experience. + + +452. I have talked with some on the third day after their decease, +when the process described above (n. 449, 450) had been completed, +especially with three whom I had known in the world, to whom I +mentioned that arrangements were now being made for burying their +bodies; I said, for burying them; on hearing which they were smitten +with a kind of surprise, saying that they were alive, and that the +thing that had served them in the world was what was being buried. +Afterwards they wondered greatly that they had not believed in such a +life after death while they lived in the body, and especially that +scarcely any within the church so believed. Those that have not +believed in the world in any life of the soul after the life of the +body are greatly ashamed when they find themselves to be alive. But +those that have confirmed themselves in that disbelief seek +affiliation with their like, and are separated from those that have +had faith. Such are for the most part attached to some infernal +society, because they have also denied the divine and have despised +the truths of the church; for so far as any one confirms himself +against the eternal life of his soul he confirms himself also against +whatever pertains to heaven and the church. + + + +453. XLVII. MAN AFTER DEATH IS IN A COMPLETE HUMAN FORM + +It has already been shown in several previous chapters that the form +of the spirit of man is the human form, that is, that the spirit is a +man even in form, especially where it is shown that every angel has a +complete human form (n. 73-77) that in respect to his interiors every +man is a spirit (n. 432-444); and that the angels in heaven are from +the human race (n. 311-317). [2] This can be seen still more clearly +from the fact that it is by virtue of his spirit, and not by virtue +of his body that man is a man, and that the bodily form is added to +the spirit in accordance with the spirit's form, and not the reverse, +for it is in accordance with its own form that the spirit is clothed +with a body. Consequently the spirit of man acts into every part of +the body, even the minutest, insomuch that if any part is not +actuated by the spirit, or the spirit is not active in it, it does +not live. Any one can see that this is true from this fact alone, +that thought and will actuate all things and each thing of the body +with such entire command that everything concurs, and any thing that +does not concur is not a part of the body, but is cast out as +something without life; and thought and will belong, not to the body, +but to the spirit of man. [3] A spirit that has been loosed from the +body or the spirit in another man, is not visible in the human form +to man, because the body's organ of sight, or its eye, so far as it +sees in the world, is a material organ, and what is material can see +only what is material, while what is spiritual sees what is +spiritual. When, therefore, the material part of the eye becomes +darkened and is deprived of its cooperation with the spiritual, the +eye sees spirits in their own form, which is the human form, not only +the spirits that are in the spiritual world, but also the spirit of +another man while it is yet in its body. + + +454. The form of the spirit is the human form because man is created +in respect to his spirit in the form of heaven, for all things of +heaven and of the order of heaven are brought together in the things +that constitute the mind of man;{1} and from this comes his capacity +to receive intelligence and wisdom. Whether you say the capacity to +receive intelligence and wisdom or the capacity to receive heaven it +is the same thing, as can be seen from what has been shown about the +light and heat of heaven (n. 126-140); the form of heaven (n. +200-212); the wisdom of angels (n. 265-275); and in the chapter that +the form of heaven as a whole and in part reflects a single man (n. +59-77); and this by virtue of the Divine Human of the Lord, which is +the source of heaven and its form (n. 78-86). + + {Footnote 1} Man is the being into whom are brought together + all things of Divine order, and by creation he is Divine order + in form (n. 4219, 4222, 4223, 4523, 4524, 5114, 6013, 6057, + 6605, 6626, 9706, 10156, 10472). So far as a man lives in + accordance with Divine order he is seen in the other life as a + man, complete and beautiful (n. 4839, 6605, 6626). + + +455. That which has now been said can be understood by the rational +man, for he can see it from the connection of causes and from truths +in their order; but it is not understood by a man who is not +rational, and for several reasons, the chief of which is that he has +no desire to understand it because it is opposed to the falsities +that he has made his truths; and he that is unwilling to understand +for this reason has closed to his rational faculty the way to heaven, +although that way can still be opened whenever the will's resistance +ceases (see above, n. 424). That man is able to understand truths and +be rational whenever he so wishes has been made clear to me by much +experience. Evil spirits that have become irrational in the world by +rejecting the Divine and the truths of the church, and confirming +themselves against them, have frequently been turned by Divine power +towards those who were in the light of truth, and they then +comprehended all things as the angels did, and acknowledged them to +be true, and also that they comprehended them all. But the moment +these spirits relapsed into themselves, and turned back to the love +of their will, they had no comprehension of truths and affirmed the +opposite. [2] I have also heard certain dwellers in hell saying that +they knew and perceived that which they did to be evil and that which +they thought to be false; but that they were unable to resist the +delight of their love, that is, their will, and that it is their will +that drives their thought to see evil as good and falsity as truth. +Evidently, then, those that are in falsity from evil have the ability +to understand and be rational, but have no wish to; and they have no +wish to for the reason that they have loved falsities more than +truths, because these agree with the evils in which they are. To love +and to will is the same thing, for what a man wills he loves, and +what he loves he wills. [3] Because the state of men is such that +they are able to understand truths if they wish to, I have been +permitted to confirm spiritual truths, which are truths of heaven and +the church, even by reasonings, and this in order that the falsities +by which the rational mind in many has been closed up may be +dispersed by reasonings, and thus the eye may perhaps in some degree +be opened; for to confirm spiritual goods by reasonings is permitted +to all that are in truths. Who could ever understand the Word from +the sense of its letter, unless he saw from an enlightened reason the +truths it contains? Is not this the source of so many heresies from +the same Word?{1} + + {Footnote 1} The truths of doctrine of the church derived from + the Word must be the starting-point, and these must first be + acknowledged, and afterwards it is permissible to consult + knowledges (n. 6047). Thus it is permissible for those that are + in an affirmative state towards the truths of faith to confirm + them rationally by knowledges, but it is not permissible for + those who are in a negative state (n. 2568, 2588, 4760, 6047). + It is in accordance with Divine order to enter rationally from + spiritual truths into knowledges, which are natural truths, but + not to enter from the latter into the former, because spiritual + influx into natural things is possible, but not natural or + physical influx into spiritual things (n. 3219, 5119, 5259, + 5427, 5428, 5478, 6322, 9109, 9110). + + +456. That the spirit of man, when it has been loosed from the body, +is still a man and in a like form, has been proved to me by the daily +experience of many years; for I have seen such and have listened to +them a thousand times, and have talked with them about this fact, +that men in the world do not believe them to be men, and that those +that do believe this are regarded by the learned as simple. Spirits +are grieved at heart that such ignorance still continues in the +world, and above all within the church. [2] But this belief they said +had emanated chiefly from the learned, who had thought about the soul +from ideas derived from bodily sense; and from such ideas the only +conception they formed of the soul was as being mere thought; and +when this is regarded apart from any subject as its containant and +source it is merely a fleeting breath of pure ether that must needs +be dissipated when the body dies. But as the church believes from the +Word in the immortality of the soul they are compelled to ascribe to +it something vital, such as pertains to thought, but they deny to it +any thing of sense, such as man possesses, until it has again been +joined to the body. On this opinion the doctrine in regard to the +resurrection is based, with the belief that the soul and body will be +joined again at the time of the final judgment. For this reason when +any one thinks about the soul in accordance with this doctrine and +these conjectures, he has no conception that it is a spirit, and in a +human form. And still further, scarcely any one at this day knows +what the spiritual is, and still less that spiritual beings, as all +spirits and angels are, have any human form. [3] Consequently, nearly +all that go from this world are greatly surprised to find that they +are alive, and are as much men as before, that they see, hear, and +speak, and that their body enjoys the sense of touch as before, with +no difference whatever (see above, n. 74). And when they cease to be +astonished at themselves they are astonished that the church should +know nothing about this state of men after death, thus nothing about +heaven or hell, when in fact all that have ever lived in the world +are in the other life and live as men. And as they wondered also why +this had not been disclosed to man by visions, being an essential of +the faith of the church, they were told from heaven that although +this might have been done, since nothing is easier when it is the +Lord's good pleasure, yet those that have confirmed themselves in the +opposite falsities would not believe even if they themselves should +behold it; also that there is danger in confirming any thing by +visions when men are in falsities, for they would then first believe +and afterwards deny, and thus would profane the truth itself, since +to believe and afterwards deny is to profane; and those who profane +truths are cast down into the lowest and most grievous of all the +hells.{1} [4] This danger is what is meant by the Lord's words: + +He hath blinded their eyes and hardened their hearts lest they should +see with their eyes, and understand with their heart, and should turn +and I should heal them (John 12:40). + +And that those that are in falsities would not believe [even if +visions were given] is meant by these words: + +Abraham said to the rich man in hell, They have Moses and the +Prophets, let them hear them. But he said, Nay, father Abraham, but +if one came to them from the dead they would be converted. But +Abraham said to him, If they hear not Moses and the Prophets, neither +will they believe though one should rise from the dead (Luke +16:29-31). + + {Footnote 1} Profanation is the mixing of good and evil and of + truth and falsity in man (n. 6348). Only those can profane + truth and good, or the holy things of the Word and the church, + who first acknowledge them, and still more who live according + to them, and who afterwards recede from the belief and reject + it, and live for themselves and the world (n. 593, 1008, 1010, + 1059, 3398, 3399, 3898, 4289, 4601, 10284, 10287). If man after + repentance of heart relapses to former evils he profanes, and + his latter state is then worse than his former (n. 8394). Those + that have not acknowledged holy things, still less those that + have no knowledge of them, cannot profane them (n. 1008, 1010, + 1059, 9188, 10284). The heathen who are out of the church and + do not have the Word cannot profane it (n. 1327, 1328, 2051, + 2284). On this account interior truths were not disclosed to + the Jews, for if they had been disclosed and acknowledged that + people would have profaned them (n. 3398, 4289, 6963). The lot + of profaners in the other life is the worst of all, because not + only the good and truth they have acknowledged, but also their + evil and falsity remain, and as these cling together, the life + is rent asunder (n. 571, 582, 6348). Consequently most careful + provision is made by the Lord to prevent profanation (n. 2426, + 10287). + + +457. When the spirit of man first enters the world of spirits, which +takes place shortly after his resuscitation, as described above, his +face and his tone of voice resemble those he had in the world, +because he is then in the state of his exteriors, and his interiors +are not as yet uncovered. This is man's first state after death. But +subsequently his face is changed, and becomes entirely different, +resembling his ruling affection or ruling love, in conformity with +which the interiors of his mind had been while he was in the world +and his spirit while it was in the body. For the face of a man's +spirit differs greatly from the face of his body. The face of his +body is from his parents, but the face of his spirit is from his +affection, and is an image of it. When the life of the spirit in the +body is ended, and its exteriors are laid aside and its interiors +disclosed, it comes into this affection. This is man's second state. +I have seen some that have recently arrived from the world, and have +recognized them from their face and speech; but seeing them +afterwards I did not recognize them. Those that had been in good +affections appeared with beautiful faces; but those that had been in +evil affections with misshapen faces; for man's spirit, viewed in +itself, is nothing but his affection; and the face is its outward +form. Another reason why faces are changed is that in the other life +no one is permitted to counterfeit affections that are not his own, +and thus assume looks that are contrary to his love. All in the other +life are brought into such a state as to speak as they think, and to +manifest in their looks and gestures the inclinations of their will. +And because of this the faces of all become forms and images of their +affections; and in consequence all that have known each other in the +world know each other in the world of spirits, but not in heaven nor +in hell (as has been said above, n. 427).{1} + + {Footnote 1} The face is so formed as to correspond with the + interiors (n. 4791-4805, 5695). The correspondence of the face + and its expressions with the affections of the mind (n. 1568, + 2988, 2989, 3631, 4796, 4797, 4800, 5165, 5168, 5695, 9306). + With the angels of heaven the face makes one with the interiors + that belong to the mind (n. 4796-4799, 5695, 8250). Therefore + in the Word the face signifies the interiors that belong to the + mind, that is, to the affection and thought (n. 1999, 2434, + 3527, 4066, 4796, 5102, 9306, 9546). In what manner the influx + from the brain into the face has been changed in process of + time and with it the face itself as regards its correspondence + with the interiors (n. 4326, 8250). + + +458. The faces of hypocrites are changed more slowly than those of +others, because by practice they had formed a habit of so managing +their interiors as to imitate good affections; consequently for a +long time they appear not unbeautiful. But as that which they had +assumed is gradually put off, and the interiors of the mind are +brought into accord with the form of their affections, they become +after awhile more misshapen than others. Hypocrites are such as have +been accustomed to talk like angels, but interiorly have acknowledged +nature alone and not the Divine, and have therefore denied what +pertains to heaven and the church. + + +459. It should be known that everyone's human form after death is the +more beautiful in proportion as he has more interiorly loved Divine +truths and lived according to them; for everyone's interiors are +opened and formed in accordance with his love and life; therefore the +more interior the affection is the more like heaven it is, and in +consequence the more beautiful the face is. This is why the angels in +the inmost heaven are the most beautiful, for they are forms of +celestial love. But those that have loved Divine truths more +exteriorly, and thus have lived in accordance with them in a more +external way, are less beautiful; for exterior affections only shine +forth from their faces; and through these no interior heavenly love +shines, consequently nothing of the form of heaven as it is in +itself. There is seen in the faces of such something comparatively +obscure, not vivified by any thing of interior life shining through +it. In a word, all perfection increases toward interiors and +decreases toward exteriors, and as perfection increases and decreases +so does beauty. I have seen angelic faces of the third heaven of such +radiance that no painter with all his art could possibly give any +such light to his colors as to equal a thousandth part of the +brightness and life that shone forth from their countenances. But the +faces of the angels of the lowest heaven may in some measure be +equalled. + + +460. In conclusion I will mention a certain arcanum hitherto unknown +to any one, namely, that every good and truth that goes forth from +the Lord and makes heaven is in the human form; and this not only as +a whole and in what is greatest, but also in every part and what is +least; also that this form affects everyone who receives good and +truth from the Lord, and causes everyone who is in heaven to be in +the human form in accordance with his reception of good and truth. It +is in consequence of this that heaven is like itself in general and +in particular, and that the human form is the form of the whole, of +every society, and of every angel (as has been shown in the four +chapters from n. 59 to 86); to which let it be added that it is the +form of the least things of thought derived from heavenly love with +the angels. No man, however, can easily comprehend this arcanum; but +it is clearly comprehended by the angels, because they are in the +light of heaven. + + + +461. XLVIII. AFTER DEATH MAN IS POSSESSED OF EVERY SENSE, AND OF ALL +THE MEMORY, THOUGHT, AND AFFECTION, THAT HE HAD IN THE WORLD, LEAVING +NOTHING BEHIND EXCEPT HIS EARTHLY BODY. + +It has been proved to me by manifold experience that when man passes +from the natural world into the spiritual, as he does when he dies, +he carries with him all his possessions, that is, everything that +belongs to him as a man, except his earthly body. For when man enters +the spiritual world or the life after death, he is in a body as he +was in the world, with no apparent difference, since he neither sees +nor feels any difference. But his body is then spiritual, and thus +separated or purified from all that is earthly; and when what is +spiritual touches or sees what is spiritual, it is just the same as +when what is natural touches or sees what is natural. So when a man +has become a spirit he does not know otherwise than that he is in the +same body that he had in the world and thus does not know that he has +died. [2] Moreover, a man's spirit enjoys every sense, both outer and +inner, that he enjoyed in the world; he sees as before, he hears and +speaks as before, smells and tastes, and when touched, he feels the +touch as before; he also longs, desires, craves, thinks, reflects, is +stirred, loves, wills, as before; and one who takes delight in +studies, reads and writes as before. In a word, when a man passes +from one life into the other, or from one world into the other, it is +like passing from one place into another, carrying with him all +things that he had possessed in himself as a man; so that by death, +which is only the death of the earthly body, man cannot be said to +have lost anything really his own. [3] Furthermore, he carries with +him his natural memory, retaining everything that he has heard, seen, +read, learned, or thought, in the world from earliest infancy even to +the end of life; although the natural objects that are contained in +the memory, since they cannot be reproduced in the spiritual world, +are quiescent, just as they are when one is not thinking of them. +Nevertheless, they are reproduced when the Lord so wills. But more +will be said presently about this memory and its state after death. A +sensual man finds it impossible to believe that such is the state of +man after death, because he cannot comprehend it; for a sensual man +must needs think naturally even about spiritual things; therefore, +any thing that does not appeal to his senses, that is, that he does +not see with his bodily eyes and touch with his hands (as is said of +Thomas, John 20:25, 27, 29) he denies the existence of. (What the +sensual man is may be seen above, n. 267 and notes.) + + +462. [a.] And yet there is a great difference between man's life in +the spiritual world and his life in the natural world, in regard both +to his outer senses and their affections and his inner senses and +their affections. Those that are in heaven have more exquisite +senses, that is, a keener sight and hearing, and also think more +wisely than when they were in the world; for they see in the light of +heaven, which surpasses by many degrees the light of the world (see +above, n. 126); and they hear by means of a spiritual atmosphere, +which likewise surpasses by many degrees the earthly atmosphere (n. +235). This difference in respect to the outward senses is like the +difference between clear sunshine and dark cloudiness in the world, +or between noonday light and evening shade. For the light of heaven, +since it is Divine truth, enables the eyes of angels to perceive and +distinguish most minute things. [2] Moreover, their outer sight +corresponds to their inner sight or understanding; for with angels +one sight so flows into the other as to act as one with it; and this +gives them their great keenness of vision. In like manner, their +hearing corresponds to their perception, which pertains both to the +understanding and to the will, and in consequence they perceive in +the tone and words of one speaking the most minute things of his +affection and thought; in the tone what pertains to his affection, +and in the words what pertains to his thought (see above, +n. 234-245). But the rest of the senses with the angels are less +exquisite than the senses of seeing and hearing, for the reason that +seeing and hearing serve their intelligence and wisdom, and the rest +do not; and if the other senses were equally exquisite they would +detract from the light and joy of their wisdom, and would let in the +delight of pleasures pertaining to various appetites and to the body; +and so far as these prevail they obscure and weaken the +understanding. This takes place in the world, where men become gross +and stupid in regard to spiritual truths so far as they indulge the +sense of taste and yield to the allurements of the sense of touch. +[3] From what has already been said and shown in the chapter on the +wisdom of the angels of heaven (n. 265-275), it can be seen that the +inner senses also of the angels of heaven, which pertain to their +thought and affection, are more exquisite and perfect than the senses +they had in the world. But as regards the state of those that are in +hell as compared with the state of those in the world there is also a +great difference, for as great as is the perfection and excellence of +the outer and inner senses of the angels in heaven, with those who +are in hell the imperfection is equally great. But the state of these +will be treated of hereafter. + + +462. [b.] That when a man leaves the world he takes with him all his +memory has been shown to me in many ways, and many of the things I +have seen and heard are worthy of mention, some of which I will +relate in order. There were some who denied their crimes and +villainies which they had perpetrated in the world; and in +consequence, that they might not be believed innocent, all their +deeds were disclosed and reviewed from their memory in order, from +their earliest to their latest years; these were chiefly adulteries +and whoredoms. [2] There were some who had deceived others by wicked +arts and had committed thefts. The deceits and thefts of these were +also enumerated in detail, many of which were known to scarcely any +in the world except themselves. These deeds they confessed, because +they were plainly set forth, with every thought, intention, pleasure, +and fear which occupied their minds at the time. [3] There were +others who had accepted bribes, and had rendered venal judgments, who +were similarly explored from their memory and from it everything they +had done from the beginning to the end of their office was reviewed. +Every detail in regard to what and how much they had received, as +well as the time, and their state of mind and intention, were brought +to their recollection and made visibly clear to the number of many +hundreds. This was done with several and what is wonderful, in some +cases their memorandum-books, in which they had recorded these +things, were opened and read before them page by page. [4] Others who +had enticed maidens to shame or had violated chastity were called to +a like judgment; and the details of their crimes were drawn forth +from their memory and reviewed. The very faces of the maidens and +women were also exhibited as if present, with the places, words and +intentions, and this as suddenly as when a scene is presented to the +sight, the exhibitions continuing sometimes for hours. [5] There was +one who had made light of slandering others; and I heard his slanders +recounted in order, and his defamations, with the very words, and the +persons about whom and before whom they were uttered; all of which +were produced and presented to the very life, although while he lived +in the world he had most carefully concealed everything. [6] There +was one who had deprived a relative of his inheritance under a +fraudulent pretext; and he was in like manner convicted and judged; +and what is wonderful, the letters and papers that passed between +them were read in my hearing, and it was said that not a word was +lacking. [7] The same person shortly before his death had also +secretly poisoned his neighbor. This was disclosed in this way. He +appeared to be digging a trench under his feet, from which a man came +forth as out of a grave, and cried out to him, "What have you done to +me?" Then everything was revealed, how the poisoner had talked with +him in a friendly manner, and had held out the cup, also what he +thought beforehand, and what happened afterwards. When all this had +been disclosed he was sentenced to hell. [8] In a word, to each evil +spirit all his evils, villainies, robberies, artifices, and deceits +are made clear, and are brought forth from his very memory, and his +guilt is fully established; nor is there any possible room for +denial, because all the circumstances are exhibited together. +Moreover, I have learned from a man's memory, when it was seen and +inspected by angels, what his thoughts had been for a month, one day +after another, and this without mistake, the thoughts being recalled +just as they arose from day to day. [9] From these examples it can be +seen that man carries with him all of his memory, and that nothing +can be so concealed in the world as not to be disclosed after death, +which is done in the presence of many, according to the Lord's words: + + There is nothing concealed that shall not be uncovered, + and nothing secret that shall not be known; therefore what + ye have spoken in the dark shall be heard in the light and + what ye have spoken in the ear shall be proclaimed on the + housetops (Luke 12:2, 3). + + +463. In disclosing his acts to a man after death, the angels to whom +the office of searching is assigned look into his face, and their +search extends through the whole body, beginning with the fingers of +each hand, and thus proceeding through the whole. As I wondered at +this the reason was given, namely, that as all things of the thought +and will are inscribed on the brain, for their beginnings are there, +so are they likewise inscribed on the whole body, since all things of +thought and will extend from their beginnings into all things of the +body and there terminate as in their outmosts; and this is why the +things that are inscribed on the memory from the will and consequent +thought are inscribed not only on the brain, but also upon the whole +man, and there exist in order in accordance with the order of the +parts of the body. It was thus made clear that man as a whole is such +as he is in his will and its thought, even to the extent that an evil +man is his own evil, and a good man his own good.{1} This shows what +is meant by the book of man's life spoken of in the Word, namely, +that all things that he has done and all things that he has thought +are inscribed on the whole man, and when they are called forth from +the memory they appear as if read in a book, and when the spirit is +viewed in the light of heaven, they appear as in an image. To all +this I would add something remarkable in regard to the continuance of +the memory after death, by which I was assured that not only things +in general but also the minutest particulars that have entered the +memory remain and are never obliterated. I saw books there containing +writings as in the world, and was told that they were from the memory +of those who wrote, and that there was not a single word lacking in +them that was in a book written by the same person in the world; and +thus all the minutest particulars might be drawn from one's memory, +even those that he had forgotten in the world. And the reason was +given, namely, that man has an external and an internal memory, an +external memory belonging to his natural man, and an internal memory +belonging to his spiritual man; and that every least thing that a man +has thought, willed, spoken, done or even heard and seen, is +inscribed on his internal or spiritual memory;{2} and that what is +there is never erased, since it is also inscribed on the spirit +itself and on the members of its body, as has been said above; and +that the spirit is thus formed in accordance with the thoughts and +acts of its will. I know that this sounds like a paradox, and is +therefore difficult to believe; but still it is true. Let no one +believe, then, that there is any thing that a man has ever thought in +himself or done in secret that can be concealed after death; but let +him believe that all things and each single thing are then laid open +as clear as day. + + {Footnote 1} A good man, spirit, or angel, is his own good and + his own truth, that is, he is wholly such as his good and truth + are (n. 10298, 10367). This is because good is what makes the + will and truth the understanding; and the will and + understanding make everything of life in man, spirit, or angel + (n. 3332, 3623, 6065). It is the same thing to say that a man, + spirit, or angel is his own love (n. 6872, 10177, 10284). + + {Footnote 2} Man has two memories an outer and an inner, or a + natural and a spiritual memory (n. 2469-2494). Man does not + know that he has an inner memory (n. 2470, 2471). How far the + inner memory surpasses the outer (n. 2473). The things + contained in the outer memory are in the light of the world, + but the things contained in the inner are in the light of + heaven (n. 5212). It is from the inner memory that man is able + to think and speak intellectually and rationally (n. 9394). All + things and each thing that a man has thought, spoken, and done, + and that he has seen and heard, are inscribed on the inner + memory (n. 2474, 7398). That memory is the book of his life (n. + 2474, 9386, 9841, 10505). In the inner memory are the truths + that have been made truths of faith, and the goods that have + been made goods of love (n. 5212, 8067). Those things that have + become matters of habit and have come to be things of the life, + and have thus disappeared from the outer memory, are in the + inner memory (n. 9394, 9723, 9841). Spirits and angels speak + from the inner memory and consequently have a universal + language (n. 2472, 2476, 2490, 2493). The languages of the + world belong to the outer memory (n. 2472, 2476). + + +464. Although the external or natural memory remains in man after +death, the merely natural things in it are not reproduced in the +other life, but only the spiritual things adjoined to the natural by +correspondences; but when these are present to the sight they appear +in exactly the same form as they had in the natural world; for all +things seen in the heavens have just the same appearance as in the +world, although in their essence they are not natural but spiritual +(as may be seen in the chapter on Representatives and Appearances in +Heaven, n. 170-176). [2] But the external or natural memory in +respect to the things in it that are derived from the material, and +from time and space, and from other properties of nature, is not +serviceable to the spirit in the way that it was serviceable to it in +the world, for whenever man thinks in the world from his external +sensual, and not at the same time from his internal or intellectual +sensual, he thinks naturally and not spiritually; but in the other +life when he is a spirit in the spiritual world he does not think +naturally but spiritually, and to think spiritually is to think +intellectually or rationally. For this reason the external or natural +memory in respect to its material contents is then quiescent, and +only those things that man has imbibed in the world by means of +material things, and has made rational, come into use. The external +memory becomes quiescent in respect to material things because these +cannot then be brought forth, since spirits and angels speak from +those affections and thoughts that are proper to their minds; and are +therefore unable to give expression to any thing that is not in +accord with their affections and thoughts as can be seen in what is +said about the speech of angels in heaven and their speech with man +(n. 234-257). [3] Because of this man after death is rational, not in +the degree that he was skilled in languages and sciences in the +world, but in the degree in which he became rational by means of +these. I have talked with many who were believed in the world to be +learned because they were acquainted with ancient languages, such as +the Hebrew, Greek, and Latin, but had not cultivated their rational +faculty by what is written in those languages. Some of them were seen +to be just as simple as those who knew nothing of those languages, +and some even stupid, and yet they retained the conceit of being +wiser than others. [4] I have talked with some who had believed in +the world that man is wise in the measure of the contents of his +memory, and who had stored up many things in their memory, speaking +almost solely from the memory, and therefore not from themselves but +from others, and their rationality had not been at all perfected by +means of the things in their memory. Some of these were stupid and +some sottish, not in the least comprehending whether a truth is true +or not, and seizing upon all falsities that are passed off for truths +by those who called themselves learned; for from themselves they are +unable to see any thing, whether it be true or not, and consequently +are unable to see any thing rationally when listening to others. [5] +I have also talked with some who had written much in the world on +scientific subjects of every kind, and had thereby acquired a +worldwide reputation for learning. Some of these, indeed, had the +ability to reason about truths, whether they are true or not; and +some, when they had turned to those who were in the light of truth, +had some comprehension that truths are true, but still had no wish to +comprehend them, and therefore when they were in their own falsities, +and thus in themselves, denied them. Some had no more wisdom than the +unlearned common people. Thus each differed from the other according +as he had cultivated his rational faculty by means of the knowledges +he had written about or collated. But those who were opposed to the +truths of the church, and who thought from mere knowledges and +confirmed themselves thereby in falsities, did not cultivate their +rational faculty, but cultivated only an ability to reason, which in +the world is believed to be rationality. But this ability is wholly +different from rationality; it is an ability to prove any thing it +pleases, and from preconceived principles and from fallacies to see +falsities and not truths. Such persons can never be brought to +acknowledge truths, since truths cannot be seen from falsities; but +falsities may be seen from truths. [6] The rational faculty of man is +like a garden or shrubbery, or like fresh ground; the memory is the +soil, truths known and knowledges are the seeds, the light and heat +of heaven cause them to grow; without light and heat there is no +germination; so is it with the mind when the light of heaven, which +is Divine truth, and the heat of heaven, which is Divine love, are +not admitted; rationality is solely from these. It is a great grief +to the angels that learned men for the most part ascribe all things +to nature, and have thereby so closed up the interiors of their minds +as to be unable to see any thing of truth from the light of truth, +which is the light of heaven. In consequence of this such in the +other life are deprived of their ability to reason that they may not +disseminate falsities among the simple good and lead them astray; and +are sent away into desert places. + + +465. A certain spirit was indignant because he was unable to remember +many things that he knew in the life of the body, grieving over the +lost pleasure which he had so much enjoyed, but he was told that he +had lost nothing at all, that he still knew each and everything that +he had known, although in the world where he now was no one was +permitted to call forth such things from the memory, and that he +ought to be satisfied that he could now think and speak much better +and more perfectly than before, and that his rational was not now +immersed as before in gross, obscure, material and corporeal things, +which are of no use in the kingdom into which he had now come; also +that he now possessed everything conducive to the uses of eternal +life, and that this is the only way of becoming blessed and happy; +and therefore it is the part of ignorance to believe that in this +kingdom intelligence perishes with the removal or quiescence of the +material things in the memory; for the real fact is that so far as +the mind can be withdrawn from things of sense pertaining to the +external man or the body, so far it is elevated to things spiritual +and heavenly. + + +466. What these two memories are is sometimes presented to view in +the other life in forms not elsewhere seen; for many things which in +man take the form of ideas are there presented as objects of sight. +The external memory there presents the appearance of a callus, the +internal the appearance of a medullary substance like that in the +human brain; and from this what they are can be known. With those +that have devoted themselves in the life of the body to the +cultivation of the memory alone, and have not cultivated their +rational faculty, the callosity appears hard and streaked within as +with tendons. With those that have filled the memory with falsities +it appears hairy and rough, because of the confused mass of things in +it. With those that have cultivated the memory with the love of self +and the world as an end it appears glued together and ossified. With +those that have wished to penetrate into Divine arcana by means of +learning, especially of a philosophical kind, with an unwillingness +to believe until convinced by such proofs, the memory appears like a +dark substance, of such a nature as to absorb the rays of light and +turn them into darkness. With those that have practiced deceit and +hypocrisy it appears hard and bony like ebony, which reflects the +rays of light. But with those that have been in the good of love and +the truths of faith there is no such callous appearance, because +their inner memory transmits the rays of light into the outer; and in +its objects or ideas as in their basis or their ground, the rays +terminate and find delightful receptacles; for the outer memory is +the out most of order in which, when goods and truths are there, the +spiritual and heavenly things are gently terminated and find their +seat. + + +467. Men living in the world who are in love to the Lord and charity +toward the neighbor have with them and in them angelic intelligence +and wisdom, but it is then stored up in the inmosts of the inner +memory; and they are not at all conscious of it until they put off +corporeal things. Then the natural memory is laid asleep and they +awake into their inner memory, and then gradually into angelic memory +itself. + + +468. How the rational faculty may be cultivated shall also be told in +a few words. The genuine rational faculty consists of truths and not +of falsities; whatever consists of falsities is not rational. There +are three kinds of truths, civil, moral, and spiritual. Civil truths +relate to matters of judgment and of government in kingdoms, and in +general to what is just and equitable in them. Moral truths pertain +to the matters of everyone's life which have regard to companionships +and social relations, in general to what is honest and right, and in +particular to virtues of every kind. But spiritual truths relate to +matters of heaven and of the church, and in general to the good of +love and the truth of faith. [2] In every man there are three degrees +of life (see above, n. 267). The rational faculty is opened to the +first degree by civil truths, to the second degree by moral truths, +and to the third degree by spiritual truths. But it must be +understood that the rational faculty that consists of these truths is +not formed and opened by man's knowing them, but by his living +according to them; and living according to them means loving them +from spiritual affection; and to love truths from spiritual affection +is to love what is just and equitable because it is just and +equitable, what is honest and right because it is honest and right, +and what is good and true because it is good and true; while living +according to them and loving them from the bodily affection is loving +them for the sake of self and for the sake of one's reputation, honor +or gain. Consequently, so far as man loves these truths from a bodily +affection he fails to become rational, for he loves, not them, but +himself; and the truths are made to serve him as servants serve their +Lord; and when truths become servants they do not enter the man and +open any degree of life in him, not even the first, but merely rest +in the memory as knowledges under a material form, and there conjoin +themselves with the love of self, which is a bodily love. [3] All +this shows how man becomes rational, namely, that he becomes rational +to the third degree by a spiritual love of the good and truth which +pertain to heaven and the church; he becomes rational to the second +degree by a love of what is honest and right; and to the first degree +by a love of what is just and equitable. These two latter loves also +become spiritual from a spiritual love of good and truth, because +that love flows into them and conjoins itself to them and forms in +them as it were its own semblance. + + +469. Spirits and angels, equally with men, have a memory, whatever +they hear, see, think, will and do, remaining with them, and thereby +their rational faculty is continually cultivated even to eternity. +Thus spirits and angels, equally with men, are perfected in +intelligence and wisdom by means of knowledges of truth and good. +That spirits and angels have a memory I have been permitted to learn +by much experience, having seen everything that they have thought and +done, both in public and in private, called forth from their memories +when they were with other spirits; and I have seen those that were in +some truth from simple good imbued with knowledges, and thereby with +intelligence, and afterwards raised up into heaven. But it must be +understood that such are not imbued with knowledges and thereby with +intelligence beyond the degree of affection for good and for truth +that they have attained to while in the world; for such and so much +of affection as any spirit or angel had in the world remains with +him; and this affection is afterwards perfected by being filled out, +which goes on to eternity. For everything is capable of being filled +out to eternity, since everything is capable of infinite variation, +thus of enrichment by various things, and consequently of +multiplication and fructification. To any thing good there is no +limit because it is from the Infinite. That spirits and angels are +being perfected unceasingly in intelligence and wisdom by means of +knowledges of truth and good may be seen above, in the chapters on +the wisdom of the angels of heaven (n. 265-275); on the heathen or +people outside the church in heaven (n. 318-328); and on little +children in heaven (n. 329-345); and that this is done to that degree +of affection for good and for truth in which they had been in the +world, and not beyond it, may be seen in n. 349. + + +470. XLIX. MAN AFTER DEATH IS SUCH AS HIS LIFE HAD BEEN IN THE WORLD. + +Every Christian knows from the Word that one's own life awaits him +after death; for it is there said in many passages that man will be +judged and rewarded according to his deeds and works; and no one who +thinks from good and from real truth can help seeing that he who +lives well goes to heaven and that he who lives wickedly goes to +hell. But the evil man is unwilling to believe that his state after +death is according to his life in the world; he thinks, especially +when he is sick, that heaven is granted to everyone out of pure +mercy, whatever his life may have been, and that this is done in +accordance with his faith, which he separates from life. + + +471. That man will be judged and rewarded according to his deeds and +works is declared in many passages in the Word, some of which I will +here quote: + + The Son of man shall come in the glory of His Father with + His angels and then He will render unto everyone according + to his works (Matt. 16:27). + + Blessed are the dead that die in the Lord; yea, saith the + Spirit, that they may rest from their labors, for their + works follow them (Apoc. 14:13). + + I will give to everyone according to his works (Apoc. + 2:23). + + I saw the dead, small and great, standing before God; and + the books were opened and the dead were judged out of the + things that were written in the books according to their + works. The sea gave up the dead that were in it, and death + and hell gave up those that were in them, and they were + judged everyone according to their works (Apoc. 20:12, + 13). + + Behold I come, and My reward is with Me, to give to + everyone according to his works (Apoc. 22:12). + + Everyone that heareth My words and doeth them I will liken + to a prudent man; but everyone that heareth My words and + doeth them not is likened to a foolish man (Matt. 7:24, + 26). + + Not everyone that saith unto Me, Lord, Lord, shall enter + into the kingdom of the heavens; but he that doeth the + will of My Father who is in the heavens. Many will say + unto Me in that day, Lord, Lord, have we not prophesied in + Thy name, and through Thy name cast out demons, and in Thy + name done many mighty works? But then will I confess to + them, I know you not: depart from Me, ye workers of + iniquity (Matt. 7:21-23). + + Then shall ye begin to say, We have eaten and drunk before + Thee; Thou hast taught in our streets. But He will say, I + tell you I know you not, ye workers of iniquity (Luke + 13:25-27). + + I will recompense them according to their work and + according to the doing of their hands (Jer. 25:14). + + Jehovah, whose eyes are open upon all the ways of men, to + give to everyone according to his ways and according to + the fruit of his works (Jer. 32:19). + + I will visit upon his ways and recompense to him his works + (Hosea 4:9). + + Jehovah doeth with us according to our ways and according + to our works (Zech. 1:6). + +In foretelling the last judgment the Lord recounts nothing but works, +teaching that those that have done good works will enter into eternal +life, and those that have done evil works will enter into damnation, +as in Matthew (25:32-46), and in many other passages that treat of +the salvation and condemnation of man. It is clear that works and +deeds constitute the outward life of man, and that the quality of his +inward life is made evident in them. + + +472. But by deeds and works, what they are inwardly is here meant, +and not the way they outwardly appear; for everyone knows that every +deed and work goes forth from the man's will and thought; otherwise +it would be nothing but a movement like that of an automaton or +image. Consequently, a deed or work viewed in itself is merely an +effect that derives its soul and life from will and thought, even to +the extent that it is nothing but will and thought in effect, and +thus is will and thought in outward form. From this it follows that a +deed or work is in quality such as are the will and thought that +produce it. If the thought and will are good the deeds and works are +good; but if the thought and will are evil the deeds and works are +evil, although in outward form they appear alike. A thousand men may +act alike, that is, may do like deeds, so alike in outward form as to +be almost undistinguishable, and yet each one regarded in itself be +different, because from an unlike will. [2] For example, when one +acts honestly and justly with a companion, one person may do it for +the purpose of appearing to be honest and just out of regard to +himself and his own honor; another out of regard to the world and +gain; a third out of regard to reward and merit; a fourth out of +regard to friendship; a fifth from fear of the law and the loss of +reputation or employment; a sixth that he may draw some one to his +own side, even when he is in the wrong; a seventh that he may +deceive; and others from other motives. In all these instances +although the deeds are good in appearance, since it is a good thing +to act honestly and justly with a companion, they are nevertheless +evil, because they are done, not out of regard to honesty and justice +and for the love of these, but out of regard to love of self and the +world which are loved; and honesty and justice are made to serve that +love as servants serve a lord, whom the lord despises and dismisses +when they fail to serve him. [3] In outward form those act in a like +way who act honestly and justly with a companion because they love +what is honest and just. Some of these act from the truth of faith or +from obedience, because the Word so commands; some from the good of +faith or from conscience, because from a religious motive; some from +good of charity towards the neighbor because his good should be +regarded; some from the good of love to the Lord because good should +be done for the sake of good, as also what is honest and just should +be done for the sake of honesty and justice; and this they love +because it is from the Lord, and because the Divine that goes forth +from the Lord is in it, and consequently regarded in its very essence +it is Divine. The deeds or works of such are inwardly good, and +therefore are outwardly good also; for, as has been said above, deeds +or works are precisely such in quality as the thought and will from +which they proceed, and apart from thought and will they are not +deeds and works, but only inanimate movements. All this explains what +is meant in the Word by works and deeds. + + +473. As deeds and works are from the will and thought, so are they +from the love and faith, consequently they are such as the love and +faith are; for it is the same thing whether you say one's love or his +will, and it is the same thing whether you say one's faith or his +established thought; for that which a man loves he wills, and that +which a man believes he thinks; and when a man loves what he believes +he also wills it and as far as possible does it. Everyone may know +that love and faith are within man's will and thought, and not +outside of them, for love is what kindles the will, and the thought +is what it enlightens in matters of faith; therefore only those that +are able to think wisely are enlightened, and in the measure of their +enlightenment they think what is true and will it, or what is the +same, they believe what is true and love it.{1} + + {Footnote 1} As all things that exist according to order in the + universe have relation to good and truth, so in man all things + have relation to will and understanding (n. 803, 10122). For + the reason that the will is a recipient of good and the + understanding a recipient of truth (n. 3332, 3623, 5232, 6065, + 6125, 7503, 9300, 9995). It amounts to the same whether you say + truth or faith, for faith belongs to truth and truth belongs to + faith; and it amounts to the same whether you say good or love + for love belongs to good and good belongs to love (n. 4353, + 4997, 7179, 10122, 10367). From this it follows that the + understanding is a recipient of faith, and the will a recipient + of love (n. 7179, 10122, 10367). And since the understanding of + man is capable of receiving faith in God and the will is + capable of receiving love to God, man is capable of being + conjoined with God in faith and love, and he that is capable of + being conjoined with God in love and faith can never die (n. + 4525, 6323, 9231). + + +474. But it must be understood that it is the will that makes the +man, while thought makes the man only so far as it goes forth from +the will; and deeds and works go forth from both; or what is the +same, it is love that makes the man, and faith only so far as it goes +forth from love; and deeds or works go forth from both. Consequently, +the will or love is the man himself, for whatever goes forth belongs +to that from which it goes forth. To go forth is to be brought forth +and presented in suitable form for being perceived and seen.{1} All +this makes clear what faith is when separated from love, namely, that +it is no faith, but mere knowledge, which has no spiritual life in +it; likewise what a deed or work is apart from love, namely, that it +is not a deed or work of life, but a deed or work of death, which +possesses an appearance of life from an evil love and a belief in +what is false. This appearance of life is what is called spiritual +death. + + {Footnote 1} The will of man is the very being [esse] of his + life, because it is the receptacle of love or good, and the + understanding is the outgo [existere] of life therefrom, + because it is the receptacle of faith or truth (n. 3619, 5002, + 9282). Thus the life of the will is the chief life of man, and + the life of the understanding proceeds therefrom (n. 585, 590, + 3619, 7342, 8885, 9282, 10076, 10109, 10110). In the same way + as light proceeds from fire or flame (n. 6032, 6314). From this + it follows that man is man by virtue of his will and his + understanding therefrom (n. 8911, 9069, 9071, 10076, 10109, + 10110). Every man is loved and esteemed by others in accordance + with the good of his will and of his understanding therefrom, + for he that wills well and understands well is loved and + esteemed; and he that understands well and does not will well + is set aside and despised (n. 8911, 10076). After death man + continues to be such as his will is, and his understanding + therefrom (n, 9069, 9071, 9386, 10153). Consequently after + death man continues to be such as his love is, and his faith + therefrom; and whatever belongs to his faith and not also to + his love then vanishes, because it is not in the man, thus not + of the man (n. 553, 2364, 10153). + + +475. Again, it must be understood that in deeds or works the whole +man is exhibited, and that his will and thought or his love and +faith, which are his interiors, are not complete until they exist in +deeds or works, which are his exteriors, for these are the outmosts +in which the will and thought terminate, and without such +terminations they are interminate, and have as yet no existence, that +is, are not yet in the man. To think and to will without doing, when +there is opportunity, is like a flame enclosed in a vessel and goes +out; also like seed cast upon the sand, which fails to grow, and so +perishes with its power of germination. But to think and will and +from that to do is like a flame that gives heat and light all around, +or like a seed in the ground that grows up into a tree or flower and +continues to live. Everyone can know that willing and not doing, when +there is opportunity, is not willing; also that loving and not doing +good, when there is opportunity, is not loving, but mere thought that +one wills and loves; and this is thought separate, which vanishes and +is dissipated. Love and will constitute the soul itself of a deed or +work, and give form to its body in the honest and just things that +the man does. This is the sole source of man's spiritual body, or the +body of his spirit; that is, it is formed solely out of the things +that the man does from his love or will (see above, n. 463). In a +word, all things of man and his spirit are contained in his deeds or +works.{1} + + {Footnote 1} Interior things flow in successively into exterior + things even down to the extreme or outmost, and there they come + forth and have permanent existence (n. 634, 6451, 6465, 9215, + 9216). They not only flow in, but in the outmost they form the + simultaneous, in what order (n. 5897, 6451, 8603, 10099). + Thereby all interior things are held together in connection, + and have permanent existence (n. 9828). Deeds or works are the + outmosts which contain the interiors (n. 10331). Therefore + being recompensed and judged according to deeds and works is + being recompensed and judged in accordance with all things of + one's love and faith, or of his will and thought because these + are the interiors contained in deeds and works (n. 3147, 3934, + 6073, 8911, 10331, 10332). + + +476. All this makes clear what the life is that awaits man after +death, namely, that it is his love and his faith therefrom, not only +in potency, but also in act; thus that it is his deeds or works, +because in these all things of man's love and faith are contained. + + +477. It is man's ruling love that awaits him after death, and this is +in no way changed to eternity. Everyone has many loves; but they are +all related to his ruling love, and make one with it or together +compose it. All things of the will that are in harmony with the +ruling love are called loves, because they are loved. These loves are +both inner and outer; some directly connected and some mediately; +some nearer and some more remote; they are subservient in various +ways. Taken together they constitute a kingdom, as it were, such +being the order in which they are arranged in man, although man knows +nothing what ever about that arrangement. And yet something of it is +made manifest to him in the other life, for the spread of his thought +and affection there is in accordance with the arrangement of his +loves, his thought and affection extending into heavenly societies +when the ruling love is made up of the loves of heaven, but into +infernal societies when it is made up of the loves of hell. That all +the thought and affection of spirits and of angels has extension into +societies may be seen above, in the chapters on the wisdom of the +angels of heaven, and on the form of heaven which determines +affiliations and communications there. + + +478. But what has been said thus far appeals only to the thought of +the rational man. That it may also be presented to the perception +derived from the senses, I will add some experiences by which it may +be illustrated and confirmed. First, Man after death is his own love +or his own will. Second, Man continues to eternity such as his will +or ruling love is. Third, The man who has heavenly and spiritual love +goes to heaven, while the man who has corporeal and worldly love, and +no heavenly and spiritual love, goes to hell. Fourth, Unless faith is +from heavenly love it does not endure in man. Fifth, Love in act, +that is, the life of man, is what endures. + + +479. (i) Man after death is his own love or his own will. This has +been proved to me by manifold experience. The entire heaven is +divided into societies according to differences of good of love; and +every spirit who is taken up into heaven and becomes an angel is +taken to the society where his love is; and when he arrives there he +is, as it were, at home, and in the house where he was born; this the +angel perceives, and is affiliated with those there that are like +himself. When he goes away to another place he feels constantly a +kind of resistance, and a longing to return to his like, thus to his +ruling love. Thus are affiliations brought about in heaven; and in a +like manner in hell, where all are affiliated in accordance with +loves that are the opposites of heavenly loves. It has been shown +above (n. 41-50 and 200-212) that both heaven and hell are composed +of societies, and that they are all distinguished according to +differences of love. [2] That man after death is his own love might +also be seen from the fact that whatever does not make one with his +ruling love is then separated and as it were taken away from him. +From one who is good everything discordant or inharmonious is +separated and as it were taken away, and he is thus let into his own +love. It is the same with an evil spirit, with the difference that +from the evil truths are taken away, and from the good falsities are +taken away, and this goes on until each becomes his own love. This is +effected when the man-spirit is brought into the third state, which +will be described hereafter. When this has been done he turns his +face constantly to his own love, and this he has continually before +his eyes, in whatever direction he turns (see above, n. 123, 124). +[3] All spirits, provided they are kept in their ruling love, can be +led wherever one pleases, and are incapable of resistance, however +clearly they may see that this is being done, and however much they +may think that they will resist. They have often been permitted to +try whether they could do anything contrary to their ruling love, but +in vain. Their love is like a bond or a rope tied around them, by +which they may be led and from which they cannot loose themselves. It +is the same with men in the world who are also led by their love, or +are led by others by means of their love; but this is more the case +when they have become spirits, because they are not then permitted to +make a display of any other love, or to counterfeit what is not their +own. [4] All interaction in the other life proves that the spirit of +man is his ruling love, for so far any one is acting or speaking in +accord with the love of another, to the same extent is the other +plainly present, with full, joyous, and lively countenance; but when +one is speaking or acting contrary to another's love, to that extent +the other's countenance begins to be changed, to be obscured and +undiscernible, until at length he wholly disappears as if he had not +been there. I have often wondered how this could be, for nothing of +the kind can occur in the world; but I have been told that it is the +same with the spirit in man, which when it turns itself away from +another ceases to be within his view. [5] Another proof that a spirit +is his ruling love is that every spirit seizes and appropriates all +things that are in harmony with his love, and rejects and repudiates +all that are not. Everyone's love is like a spongy or porous wood, +which imbibes such fluids as promote its growth, and repels others. +It is also like animals of every kind, which know their proper food +and seek the things that agree with their nature, and avoid what +disagrees; for every love wishes to be nourished on what belongs to +it, evil love by falsities and good love by truths. I have sometimes +been permitted to see certain simple good spirits desiring to +instruct the evil in truths and goods; but when the instruction was +offered them they fled far away, and when they came to their own they +seized with great pleasure upon the falsities that were in agreement +with their love. I have also seen good spirits talking together about +truths, and the good who were present listened eagerly to the +conversation, but the evil who were present paid no attention to it, +as if they did not hear it. In the world of spirits ways are seen, +some leading to heaven, some to hell, and each to some particular +society. Good spirits go only in the ways that lead to heaven, and to +the society there that is in the good of their love; and do not see +the ways that lead elsewhere; while evil spirits go only in the ways +that lead to hell, and to the society there that is in the evil of +their love; and do not see the ways that lead elsewhere; or if they +see them have no wish to enter them. In the spiritual world these +ways are real appearances, which correspond to truths or falsities; +and this is why ways have this signification in the Word.{1} By this +evidence from experience what has previously been affirmed on the +ground of reason is made more certain, namely, that every man after +death is his own love and his own will. It is said one's own will +because everyone's will is his love. + + {Footnote 1} A "way," a "path," a "road," a "street," and a + "broad street," signify truths leading to good, or falsities + leading to evil (n. 627, 2333, 10422). "To sweep [or prepare] a + way" means to prepare for the reception of truths (n. 3142). + "To make known the way" means, in respect to the Lord, to + instruct in truths that lead to good (n. 10565). + + +480. (ii) Man after death continues to eternity such as his will or +ruling love is. This, too, has been confirmed by abundant experience. +I have been permitted to talk with some who lived two thousand years +ago, and whose lives are described in history, and thus known; and I +found that they continued to be just the same as they were described, +that is, in respect to the love out of which and according to which +their lives were formed. There were others known to history, that had +lived seventeen centuries ago, others that had lived four centuries +ago, and three, and so on, with whom I was permitted to talk; and I +found that the same affection still ruled in them, with no other +difference than that the delights of their love were turned into such +things as correspond. The angels declare that the life of the ruling +love is never changed in any one even to eternity, since everyone is +his love; consequently to change that love in a spirit is to take +away or extinguish his life; and for the reason that man after death +is no longer capable of being reformed by instruction, as in the +world, because the outmost plane, which consists of natural +knowledges and affections, is then quiescent and not being spiritual +cannot be opened (see above, n. 464); and upon that plane the +interiors pertaining to the mind and disposition rest as a house +rests on its foundation; and on this account such as the life of +one's love had been in the world such he continues to be to eternity. +The angels are greatly surprised that man does not know that everyone +is such as his ruling love is, and that many believe that they may be +saved by mercy apart from means, or by faith alone, whatever their +life may be; also that they do not know that Divine mercy works by +means, and that it consists in man's being led by the Lord, both in +the world and afterwards to eternity, and that those who do not live +in evils are led by the Divine mercy; and finally that faith is +affection for truth going forth from heavenly love, which is from the +Lord. + + +481. (iii) The man who has heavenly and spiritual love goes to +heaven; while the man who has corporeal and worldly love and no +heavenly and spiritual love goes to hell. This has been made evident +to me from all whom I have seen taken up into heaven or cast into +hell. The life of those taken up into heaven had been derived from a +heavenly and spiritual love, while the life of those cast into hell +had been derived from a corporeal and worldly love. Heavenly love +consists in loving what is good, honest, and just, because it is +good, honest and just, and in doing this from love; and those that +have this love have a life of goodness, honesty, and justice, which +is the heavenly life. Those that love what is good, honest, and just, +for its own sake, and who do this or live it, love the Lord above all +things, because this is from Him; they also love the neighbor, +because this is the neighbor who is to be loved.{1} But corporeal +love is loving what is good, honest, and just, not for its own sake +but for the sake of self, because reputation, honor, and gain can +thus be acquired. Such, in what is good, honest, and just, do not +look to the Lord and to the neighbor, but to self and the world, and +find delight in fraud; and the goodness, honesty and justice that +spring forth from fraud are evil, dishonesty, and injustice, and +these are what are loved by such in their practice of goodness, +honesty, and justice. [2] As the life of everyone is determined by +these different kinds of love, as soon as men after death enter the +world of spirits they are examined to discover their quality, and are +joined to those that are in a like love; those that are in heavenly +love to those that are in heaven, and those that are in corporeal +love to those that are in hell; and after they have passed through +the first and second state they are so separated as to no longer see +or know each other; for each one becomes his own love, both in +respect to his interiors pertaining to his mind, and in respect to +his exteriors pertaining to his face, body, and speech; for everyone +becomes an image of his own love, even in externals. Those that are +corporeal loves appear gross, dusky, black and misshapen; while those +that are heavenly loves appear fresh, bright, fair and beautiful. +Also in their minds and thoughts they are wholly unlike, those that +are heavenly loves being intelligent and wise, while those that are +corporeal loves are stupid and as it were silly. [3] When it is +granted to behold the interiors and exteriors of thought and +affection of those that are in heavenly love, their interiors appear +like light, and some like a flamy light, while their exteriors appear +in various beautiful colors like rainbows. But the interiors of those +that are in corporeal love appear as if black, because they are +closed up; and the interiors of some who were interiorly in malignant +deceit appear like a dusky fire. But their exteriors appear of a +dirty color, and disagreeable to the sight. (The interiors and +exteriors of the mind and disposition are made visible in the +spiritual world whenever the Lord pleases.) [4] Those that are in +corporeal love see nothing in the light of heaven; to them the light +of heaven is thick darkness; but the light of hell, which is like +light from burning coals, is to them as clear light. Moreover, in the +light of heaven their inward sight is so darkened that they become +insane; consequently they shun that light and hide themselves in dens +and caverns, more or less deeply in accordance with the falsities in +them derived from their evils. On the other hand those who are in +heavenly love, the more interiorly and deeply they enter into the +light of heaven, see all things more clearly and all things appear +more beautiful to them, and they perceive truths more intelligently +and wisely. [5] Again, it is impossible for those who are in +corporeal love to live at all in the heat of heaven, for the heat of +heaven is heavenly love; but they can live in the heat of hell, which +is the love of raging against others that do not favor them. The +delights of that love are contempt of others, enmity, hatred and +revenge; and when they are in these delights they are in their life, +and have no idea what it is to do good to others from good itself and +for the sake of good itself, knowing only what it is to do good from +evil and for the sake of evil. [6] Those who are in corporeal love +are unable to breathe in heaven. When any evil spirit is brought into +heaven he draws his breath like one struggling in a contest; while +those that are in heavenly love have a freer respiration and a fuller +life the more interiorly they are in heaven. All this shows that +heaven with man is heavenly and spiritual love, because on that love +all things of heaven are inscribed; also that hell in man is +corporeal and worldly love apart from heavenly and spiritual love, +because on such loves all things of hell are inscribed. Evidently, +then, he whose love is heavenly and spiritual enters heaven, and he +whose love is corporeal and worldly apart from heavenly and spiritual +love enters hell. + + {Footnote 1} In the highest sense, the Lord is the neighbor, + because He is to be loved above all things; but loving the Lord + is loving what is from Him, because He Himself is in everything + that is from Him, thus it is loving what is good and true (n. + 2425, 3419, 6706, 6711, 6819, 6823, 8123). Loving what is good + and true which is from the Lord is living in accordance with + good and truth, and this is loving the Lord (n. 10143, 10153, + 10310, 10336, 10578, 10645). Every man and every society, also + one's country and the church, and in a universal sense the + Lord's kingdom, are the neighbor, and doing good to these from + a love of good in accord with their state is loving the + neighbor; that is, their good that should be consulted is the + neighbor (n. 6818-6824, 8123). Moral good also, which is + honesty, and civil good, which is justice, are the neighbor; + and to act honestly and justly from the love of honesty and + justice is loving the neighbor (n. 2915, 4730, 8120-8123). Thus + charity towards the neighbor extends to all things of the life + of man, and loving the neighbor is doing what is good and just, + and acting honestly from the heart, in every function and in + every work (n. 2417, 8121, 8124). The doctrine in the Ancient + Church was the doctrine of charity, and from that they had + wisdom (n. 2385, 2417, 3419, 3420, 4844, 6628). + + +482. (iv) Unless faith is from heavenly love it does not endure in +man. This has been made clear to me by so much experience that if +everything I have seen and heard respecting it were collected, it +would fill a volume. This I can testify, that those who are in +corporeal and worldly love apart from heavenly and spiritual love +have no faith whatever, and are incapable of having any; they have +nothing but knowledge or a persuasion that a thing is true because it +serves their love. Some of those who claimed that they had faith were +brought to those who had faith, and when they communicated with them +they perceived that they had no faith at all; and afterwards they +confessed that merely believing what is true and believing the Word +is not faith, but that faith is loving truth from heavenly love, and +willing and doing it from interior affection. Moreover, they were +shown that their persuasion which they called faith was merely like +the light of winter, in which light, because it has no heat in it, +all things on the earth are bound up in frost, become torpid, and lie +buried under the snow. As soon, therefore, as the light of persuasive +faith in them is touched by the rays of the light of heaven it is not +only extinguished but is turned into a dense darkness, in which no +one can see himself; and at the same time their interiors are so +obscured that they can understand nothing at all, and at length +become insane from falsities. Consequently with such, all the truths +that they have known from the Word and from the doctrine of the +church, and have called the truths of their faith, are taken away; +and they imbibe in their place every falsity that is in accord with +the evil of their life. For they are all let down into their loves +and into the falsities agreeing with them; and they then hate and +abhor and therefore reject truths, because they are repugnant to the +falsities of evil in which they are. From all my experience in what +pertains to heaven and hell I can bear witness that all those who +from their doctrine have professed faith alone, and whose life has +been evil, are in hell. I have seen many thousands of them cast down +to hell. (Respecting these see the treatise on The Last Judgment and +the Destruction of Babylon.) + + +483. (v) Love in act, that is, the life of man, is what endures. This +follows as a conclusion from what has just been shown from +experience, and from what has been said about deeds and works. Love +in act is work and deed. + + +484. It must be understood that all works and deeds pertain to moral +and civil life, and therefore have regard to what is honest and +right, and what is just and equitable, what is honest and right +pertaining to moral life, and what is just and equitable to civil +life. The love from which deeds are done is either heavenly or +infernal. Works and deeds of moral and civil life, when they are done +from heavenly love, are heavenly; for what is done from heavenly love +is done from the Lord, and everything done from the Lord is good. But +the deeds and works of moral and civil life when done from infernal +love are infernal; for what is done from this love, which is the love +of self and of the world, is done from man himself, and everything +that is done from man himself is in itself evil; for man regarded in +himself, that is, in regard to what is his own, is nothing but +evil.{1} + + {Footnote 1} Man's own consists in loving himself more than + God, and the world more than heaven, and in making nothing of + his neighbor in comparison with himself, thus it consists in + the love of self and of the world (n. 694, 731, 4317). Man is + born into this own, and it is dense evil (n. 210, 215, 731, + 874-876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550, + 10283, 10284, 10286, 10732). From what is man's own not only + every evil but also every falsity is derived (n. 1047, 10283, + 10284, 10286). The evils that are from what is man's own are + contempt for others, enmity, hatred, revenge, cruelty, deceit + (n. 6667, 7370, 7373, 7374, 9348, 10038, 10742). So far as what + is man's own rules, the good of love and the truth of faith are + either rejected or suffocated or perverted (n. 2041, 7491, + 7492, 7643, 8487, 10455, 10742). What is man's own is hell in + him (n. 694, 8480). The good that man does from what is his own + is not good, but in itself is evil (n. 8480). + + +485. L. THE DELIGHTS OF EVERY ONE'S LIFE ARE CHANGED AFTER DEATH INTO +THINGS THAT CORRESPOND. + +It has been shown in the preceding chapter that the ruling affection +or dominant love in everyone continues to eternity. It shall now be +explained how the delights of that affection or love are changed into +things that correspond. Being changed into corresponding things means +into things spiritual that correspond to the natural. That they are +changed into things spiritual can be seen from this, that so long as +man is in his earthly body he is in the natural world, but when he +leaves that body he enters the spiritual world and is clothed with a +spiritual body. It has already been shown that angels, and men after +death, are in a complete human form, and that the bodies with which +they are clothed are spiritual bodies (n. 73-77 and 453-460); also +what the correspondence is of spiritual things with natural (n. +87-115). + + +486. All the delights that a man has are the delights of his ruling +love, for he feels nothing to be delightful except what he loves, +thus especially that which he loves above all things. It means the +same whether you say the ruling love or that which is loved above all +things. These delights are various. In general, there are as many as +there are ruling loves; consequently as many as there are men, +spirits, and angels; for no one's ruling love is in every respect +like that of another. For this reason no one has a face exactly like +that of any other; for each one's face is an image of his mind; and +in the spiritual world it is an image of his ruling love. In +particular, everyone's delights are of infinite variety. It is +impossible for any one delight to be exactly like another, or the +same as another, either those that follow one after another or those +that exist together at the same time, no one ever being the same as +another. Nevertheless, the particular delights in everyone have +reference to his one love, which is his ruling love, for they compose +it and thus make one with it. Likewise all delights in general have +reference to one universally ruling love, which in heaven is love to +the Lord, and in hell is the love of self. + + +487. Only from a knowledge of correspondences can it be known what +spiritual delights everyone's natural delights are changed into after +death, and what kind of delights they are. In general, this knowledge +teaches that nothing natural can exist without something spiritual +corresponding to it. In particular it teaches what it is that +corresponds, and what kind of a thing it is. Therefore, any one that +has this knowledge can ascertain and know what his own state after +death will be, if he only knows what his love is, and what its +relation is to the universally ruling loves spoken of above, to which +all loves have relation. But it is impossible for those who are in +the love of self to know what their ruling love is, because they love +what is their own, and call their evils goods; and the falsities that +they incline to and by which they confirm their evils they call +truths. And yet if they were willing they might know it from others +who are wise, and who see what they themselves do not see. This +however, is impossible with those who are so enticed by the love of +self that they spurn all teaching of the wise. [2] On the other hand, +those who are in heavenly love accept instruction, and as soon as +they are brought into the evils into which they were born, they see +them from truths, for truths make evils manifest. From truth which is +from good any one can see evil and its falsity; but from evil none +can see what is good and true; and for the reason that falsities of +evil are darkness and correspond to darkness; consequently those that +are in falsities from evil are like the blind, not seeing the things +that are in light, but shunning them instead like birds of night.{1} +But as truths from good are light, and correspond to light (see +above, n. 126-134), so those that are in truths from good have sight +and open eyes, and discern the things that pertain to light and +shade. [3] This, too, has been proved to me by experience. The angels +in heaven both see and perceive the evils and falsities that +sometimes arise in themselves, also the evils and falsities in +spirits in the world of spirits that are connected with the hells, +although the spirits themselves are unable to see their own evils and +falsities. Such spirits have no comprehension of the good of heavenly +love, of conscience, of honesty and justice, except such as is done +for the sake of self; neither what it is to be led by the Lord. They +say that such things do not exist, and thus are of no account. All +this has been said to the intent that man may examine himself and may +recognize his love by his delights; and thus so far as he can make it +out from a knowledge of correspondences may know the state of his +life after death. + + {Footnote 1} From correspondence "darkness" in the Word + signifies falsities, and "thick darkness" the falsities of evil + (n. 1839, 1860, 7688, 7711). To the evil the light of heaven is + thick darkness (n. 1861, 6832, 8197). Those that are in the + hells are said to be in darkness because they are in falsities + of evil; of such (n. 3340, 4418, 4531). In the Word "the blind" + signify those that are in falsities and are not willing to be + taught (n. 2383, 6990). + + +488. How the delights of everyone's life are changed after death into +things that correspond can be known from a knowledge of +correspondences; but as that knowledge is not as yet generally known +I will try to throw some light on the subject by certain examples +from experience. All who are in evil and who have established +themselves in falsities in opposition to the truths of the church, +especially those that have rejected the Word, flee from the light of +heaven and take refuge in caves that appear at their openings to be +densely dark, also in clefts of rocks, and there they hide +themselves; and this because they have loved falsities and hated +truths; for such caves and clefts of rocks,{1} well as darkness, +correspond to falsities, as light corresponds to truths. It is their +delight to dwell in such places, and undelightful to dwell in the +open country. [2] Those that have taken delight in insidious and +secret plots and in treacherous machinations do the same thing. They +are also in such caves; and they frequent rooms so dark that they are +even unable to see one another; and they whisper together in the ears +in corners. Into this is the delight of their love changed. Those +that have devoted themselves to the sciences with no other end than +to acquire a reputation for learning, and have not cultivated their +rational faculty by their learning, but have taken delight in the +things of memory from a pride in such things, love sandy places, +which they choose in preference to fields and gardens, because sandy +places correspond to such studies. [3] Those that are skilled in the +doctrines of their own and other churches, but have not applied their +knowledge to life, choose for themselves rocky places, and dwell +among heaps of stones, shunning cultivated places because they +dislike them. Those that have ascribed all things to nature, as well +as those that have ascribed all things to their own prudence, and by +various arts have raised themselves to honors and have acquired +wealth, in the other life devote themselves to the study of magic +arts, which are abuses of Divine order, and find in these the chief +delight of life. [4] Those that have adapted Divine truths to their +own loves, and thereby have falsified them, love urinous things +because these correspond to the delights of such loves.{2} Those that +have been sordidly avaricious dwell in cells, and love swinish filth +and such stenches as are exhaled from undigested food in the stomach. +[5] Those that have spent their life in mere pleasures and have lived +delicately and indulged their palate and stomach, loving such things +as the highest good that life affords, love in the other life +excrementitious things and privies, in which they find their delight, +for the reason that such pleasures are spiritual filth. Places that +are clean and free from filth they shun, finding them undelightful. +[6] Those that have taken delight in adulteries pass their time in +brothels, where all things are vile and filthy; these they love, and +chaste homes they shun, falling into a swoon as soon as they enter +them. Nothing is more delightful to them than to break up marriages. +Those that have cherished a spirit of revenge, and have thereby +contracted a savage and cruel nature, love cadaverous substances, and +are in hells of that nature; and so on. + + {Footnote 1} In the word a "hole" or "the cleft of a rock" + signifies obscurity and falsity of faith (n. 10582). Because a + "rock" signifies faith from the Lord (n. 8581, 10580); and a + "stone" the truth of faith (n. 114, 643, 1298, 3720, 6426, + 8609, 10376). + + {Footnote 2} The defilements of truth correspond to urine (n. + 5390). + + +489. But the delights of life of those that have lived in the world +in heavenly love are changed into such corresponding things as exist +in the heavens, which spring from the sun of heaven and its light, +that light presenting to view such things as have what is Divine +inwardly concealed in them. The things that appear in that light +affect the interiors of the minds of the angels, and at the same time +the exteriors pertaining to their bodies; and as the Divine light, +which is Divine truth going forth from the Lord, flows into their +minds opened by heavenly love, it presents outwardly such things as +correspond to the delights of their love. It has already been shown, +in the chapter on representatives and appearances in heaven (n. +170-176), and in the chapter on the wisdom of the angels (n. +265-275), that the things that appear to the sight in the heavens +correspond to the interiors of angels, or to the things pertaining to +their faith and love and thus to their intelligence and wisdom. [2] +Having already begun to establish this point by examples from +experience, to make clearer what has been previously said on the +ground of causes of things I will state briefly some particulars +respecting the heavenly delightful things into which the natural +delights of those that have lived in heavenly love in the world are +changed. Those that have loved Divine truths and the Word from an +interior affection, or from an affection for truth itself, dwell in +the other life in light, in elevated places that appear like +mountains, where they are continually in the light of heaven. They do +not know what darkness is, like that of night in the world; they live +also in a vernal temperature; there are presented to their view +fields filled with grain and vine-yards; in their houses everything +glows as if from precious stones; and looking through the windows is +like looking through pure crystal. Such are the delights of their +vision; but these same things are interiorly delightful because of +their being correspondences of Divine heavenly things, for the truths +from the Word which they have loved correspond to fields of grain, +vineyards, precious stones, windows, and crystals.{1} [3] Those that +have applied the doctrinals of the church which are from the Word +immediately to life, are in the inmost heaven, and surpass all others +in their delights of wisdom. In every object they see what is Divine; +the objects they see indeed with their eyes; but the corresponding +Divine things flow in immediately into their minds and fill them with +a blessedness that affects all their sensations. Thus before their +eyes all things seem to laugh, to play, and to live (see above, +n. 270). [4] Those that have loved knowledges and have thereby +cultivated their rational faculty and acquired intelligence, and at +the same time have acknowledged the Divine-these in the other life +have their pleasure in knowledges, and their rational delight changed +into spiritual delight, which is delight in knowing good and truth. +They dwell in gardens where flower beds and grass plots are seen +beautifully arranged, with rows of trees round about, and arbors and +walks, the trees and flowers changing from day to day. The entire +view imparts delight to their minds in a general way, and the +variations in detail continually renew the delight; and as everything +there corresponds to something Divine, and they are skilled in the +knowledge of correspondences, they are constantly filled with new +knowledges, and by these their spiritual rational faculty is +perfected. Their delights are such because gardens, flower beds, +grass plots, and trees correspond to sciences, knowledges, and the +resulting intelligence.{2} [5] Those that have ascribed all things to +the Divine, regarding nature as relatively dead and merely +subservient to things spiritual, and have confirmed themselves in +this view, are in heavenly light; and all things that appear before +their eyes are made by that light transparent, and in their +transparency exhibit innumerable variegations of light, which their +internal sight takes in as it were directly, and from this they +perceive interior delights. The things seen within their houses are +as if made of diamonds, with similar variegations of light. The walls +of their houses, as already said, are like crystal, and thus also +transparent; and in them seemingly flowing forms representative of +heavenly things are seen also with unceasing variety, and this +because such transparency corresponds to the understanding when it +has been enlightened by the Lord and when the shadows that arise from +a belief in and love for natural things have been removed. With +reference to such things and infinite others, it is said by those +that have been in heaven that they have seen what eye has never seen; +and from a perception of Divine things communicated to them by those +who are there, that they have heard what ear has never heard. [6] +Those that have not acted in secret ways, but have been willing to +have all that they have thought made known so far as civil life would +permit, because their thoughts have all been in accord with what is +honest and just from the Divine-these in heaven have faces full of +light; and in that light every least affection and thought is seen in +the face as in its form, and in their speech and actions they are +like images of their affections. Such, therefore, are more loved than +others. While they are speaking the face becomes a little obscured; +but as soon as they have spoken, the things they have said become +plainly manifest all at once in the face. And as all the objects that +exist round about them correspond to their interiors, these assume +such an appearance that others can clearly perceive what they +represent and signify. Spirits that have found delight in clandestine +acts, when they see such at a distance flee from them, and appear to +themselves to creep away from them like serpents. [7] Those that have +regarded adulteries as abominable, and have lived in a chaste love of +marriage, are more than all others in the order and form of heaven, +and therefore in all beauty, and continue unceasingly in the flower +of youth. The delights of their love are ineffable, and increase to +eternity; for all the delights and joys of heaven flow into that +love, because that love descends from the conjunction of the Lord +with heaven and with the church, and in general from the conjunction +of good and truth, which conjunction is heaven itself in general, and +with each angel in particular (see above, n. 366-386). What their +outward delights are it is impossible to describe in human words. +These are only a few of the things that have been told me about the +correspondences of the delights of those that are in heavenly love. + + {Footnote 1} In the Word a "field of corn" signifies a state of + the reception and growth of truth from good (n. 9294). + "Standing corn" signifies truth in conception (n. 9146), + "Vineyards" signify the spiritual church and the truths of that + church (n. 1069, 9139). "Precious stones" signify the truths of + heaven and of the church transparent from good (n. 114, 9863, + 9865, 9868, 9873, 9905). A "window" signifies the intellectual + faculty which pertains to the internal sight (n. 655, 658, + 3391). + + {Footnote 2} A "garden," a "grove," and a "park," signify + intelligence (n. 100, 108, 3220). This is why the ancients + celebrated holy worship in groves (n. 2722, 4552). "Flowers" + and "flower beds" signify truths learned and knowledges (n. + 9553). "Herbs," "grasses," and "grass plots" signify truths + learned (n. 7571). "Trees" signify perception and knowledges + (n. 103, 2163, 2682, 2722, 2972, 7692). + + +490. All this makes evident that everyone's delights are changed +after death into their correspondences, while the love itself +continues to eternity. This is true of marriage love, of the love of +justice, honesty, goodness and truth, the love of sciences and of +knowledges, the love of intelligence and wisdom, and the rest. From +these loves delights flow like streams from their fountain; and these +continue; but when raised from natural to spiritual delights they are +exalted to a higher degree. + + + +491. LI. THE FIRST STATE OF MAN AFTER DEATH. + +There are three states that man passes through after death before he +enters either heaven or hell. The first state is the state of his +exteriors, the second state the state of his interiors, and the third +his state of preparation. These states man passes through in the +world of spirits. There are some, however, that do not pass through +them; but immediately after death are either taken up into heaven or +cast into hell. Those that are immediately taken up into heaven are +those that have been regenerated in the world and thereby prepared +for heaven. Those that have been so regenerated and prepared that +they need simply to cast off natural impurities with the body are at +once taken up by the angels into heaven. I have seen them so taken up +soon after the hour of death. On the other hand, those that have been +inwardly wicked while maintaining an outward appearance of goodness, +and have thus filled up the measure of their wickedness by artifices, +using goodness as a means of deceiving-these are at once cast into +hell. I have seen some such cast into hell immediately after death, +one of the most deceitful with his head downward and feet upward, and +others in other ways. There are some that immediately after death are +cast into caverns and are thus separated from those that are in the +world of spirits, and are taken out from these and put back again by +turns. They are such as have dealt wickedly with the neighbor under +civil pretences. But all these are few in comparison with those that +are retained in the world of spirits, and are there prepared in +accordance with Divine order for heaven or for hell. + + +492. In regard to the first state, which is the state of the +exteriors, it is that which man comes into immediately after death. +Every man, as regards his spirit, has exteriors and interiors. The +exteriors of the spirit are the means by which it adapts the man's +body in the world, especially the face, speech, and movements, to +fellowship with others; while the interiors of the spirit are what +belong to its own will and consequent thought; and these are rarely +manifested in face, speech, and movement. For man is accustomed from +childhood to maintain a semblance of friendship, benevolence, and +sincerity, and to conceal the thoughts of his own will, thereby +living from habit a moral and civil life in externals, whatever he +may be internally. As a result of this habit man scarcely knows what +his interiors are, and gives little thought to them. + + +493. The first state of man after death resembles his state in the +world, for he is then likewise in externals, having a like face, like +speech, and a like disposition, thus a like moral and civil life; and +in consequence he is made aware that he is not still in the world +only by giving attention to what he encounters, and from his having +been told by the angels when he was resuscitated that he had become a +spirit(n. 450). Thus is one life continued into the other, and death +is merely transition. + + +494. The state of man's spirit that immediately follows his life in +the world being such, he is then recognized by his friends and by +those he had known in the world; for this is something that spirits +perceive not only from one's face and speech but also from the sphere +of his life when they draw near. Whenever any one in the other life +thinks about another he brings his face before him in thought, and at +the same time many things of his life; and when he does this the +other becomes present, as if he had been sent for or called. This is +so in the spiritual world because thoughts there are shared, and +there is no such space there as in the natural world (see above, +n. 191-199). So all, as soon as they enter the other life, are +recognized by their friends, their relatives, and those in any way +known to them; and they talk with one another, and afterward +associate in accordance with their friendships in the world. I have +often heard that those that have come from the world were rejoiced at +seeing their friends again, and that their friends in turn were +rejoiced that they had come. Very commonly husband and wife come +together and congratulate each other, and continue together, and this +for a longer or shorter time according to their delight in living +together in the world. But if they had not been united by a true +marriage love, which is a conjunction of minds by heavenly love, +after remaining together for a while they separate. Or if their minds +had been discordant and were inwardly adverse, they break forth into +open enmity, and sometimes into combat; nevertheless they are not +separated until they enter the second state, which will be treated of +presently. + + +495. As the life of spirits recently from the world is not unlike +their life in the natural world and as they know nothing about their +state of life after death and nothing about heaven and hell except +what they have learned from the sense of the letter of the Word and +preaching from it, they are at first surprised to find themselves in +a body and in every sense that they had in the world, and seeing like +things; and they become eager to know what heaven is, what hell is, +and where they are. Therefore their friends tell them about the +conditions of eternal life, and take them about to various places and +into various companies, and sometimes into cities, and into gardens +and parks, showing them chiefly such magnificent things as delight +the externals in which they are. They are then brought in turn into +those notions about the state of their soul after death, and about +heaven and hell, that they had entertained in the life of the body, +even until they feel indignant at their total ignorance of such +things, and at the ignorance of the church also. Nearly all are +anxious to know whether they will get to heaven. Most of them believe +that they will, because of their having lived in the world a moral +and civil life, never considering that the bad and the good live a +like life outwardly, alike doing good to others, attending public +worship, hearing sermons, and praying; and wholly ignorant that +external deeds and external acts of worship are of no avail, but only +the internals from which the externals proceed. There is hardly one +out of thousands who knows what internals are, and that it is in them +that man must find heaven and the church. Still less is it known that +outward acts are such as the intentions and thoughts are, and the +love and faith in these from which they spring. And even when taught +they fail to comprehend that thinking and willing are of any avail, +but only speaking and acting. Such for the most part are those that +go at this day from the Christian world into the other life. + + +496. Such, however, are explored by good spirits to discover what +they are, and this in various ways; since in this the first state the +evil equally with the good utter truths and do good acts, and for the +reason mentioned above, that like the good they have lived morally in +outward respects, since they have lived under governments, and +subject to laws, and have thereby acquired a reputation for justice +and honesty, and have gained favor, and thus been raised to honors, +and have acquired wealth. But evil spirits are distinguished from +good spirits chiefly by this, that the evil give eager attention to +whatever is said about external things, and but little attention to +what is said about internal things, which are the truths and goods of +the church and of heaven. These they listen to, but not with +attention and joy. The two classes are also distinguished by their +turning repeatedly in specific directions, and following, when left +to themselves, the paths that lead in those directions. From such +turning to certain quarters and going in certain ways it is known by +what love they are led. + + +497. All spirits that arrive from the world are connected with some +society in heaven or some society in hell, and yet only as regards +their interiors; and so long as they are in exteriors their interiors +are manifested to no one, for externals cover and conceal internals, +especially in the case of those who are in interior evil. But +afterwards, when they come into the second state, their evils become +manifest, because their interiors are then opened and their exteriors +laid asleep. + + +498. This first state of man after death continues with some for +days, with some for months, and with some for a year; but seldom with +any one beyond a year; for a shorter or longer time with each one +according to the agreement or disagreement of his interiors with his +exteriors. For with everyone the exteriors and interior must make one +and correspond. In the spiritual world no one is permitted to think +and will in one way and speak and act in another. Everyone there must +be an image of his own affection or his own love, and therefore such +as he is inwardly such he must be outwardly; and for this reason a +spirit's exteriors are first disclosed and reduced to order that they +may serve the interiors as a corresponding plane. + + + +499. LII. THE SECOND STATE OF MAN AFTER DEATH. + +The second state of man after death is called the state of his +interiors, because he is then let into the interiors of his mind, +that is, of his will and thought; while his exteriors, which he has +been in during his first state, are laid asleep. Whoever gives any +thought to man's life and speech and action can see that everyone has +exteriors and interiors, that is, exterior and interior thoughts and +intentions. This is shown by the fact that in civil life one thinks +about others in accordance with what he has heard and learned of them +by report or conversation; but he does not talk with them in +accordance with his thought; and if they are evil he nevertheless +treats them with civility. That this is so is seen especially in the +case of pretenders and flatterers, who speak and act in one way and +think and will in a wholly different way; also in the case of +hypocrites, who talk about God and heaven and the salvation of souls +and the truths of the church and their country's good and their +neighbor as if from faith and love, although in heart they believe +otherwise and love themselves alone. [2] All this makes clear that +there are two kinds of thought, one exterior and the other interior; +and that there are those who speak from exterior thought, while from +their interior thought they have other sentiments, and that these two +kinds of thought are kept separate, since the interior is carefully +prevented from flowing into the exterior and becoming manifest in any +way. By creation man is so formed as to have his interior and +exterior thought make one by correspondence; and these do make one in +those that are in good, for such both think and speak what is good +only. But in those that are in evil interior and exterior thought do +not make one, for such think what is evil and say what is good. With +such there is an inversion of order, for good with them is on the +outside and evil within; and in consequence evil has dominion over +good, and subjects it to itself as a servant, that it may serve it as +a means for gaining its ends, which are of the same nature as their +love. With such an end contained in the good that they seek and do, +their good is evidently not good, but is infected with evil, however +good it may appear in outward form to those not acquainted with their +interiors. [3] It is not so with those that are in good. With such +order is not inverted; but good from interior thought flows into +exterior thought, and thus into word and act. Into this order man was +created; and in heaven, and in the light of heaven, his interiors are +in this order. And as the light of heaven is the Divine truth that +goes forth from the Lord, and consequently is the Lord in heaven (n. +126-140), therefore such are led by the Lord. All this has been said +to make known that every man has interior thought and exterior +thought, and that these are distinct from each other. The term +thought includes also the will, for thought is from the will, and +thought apart from willing is impossible. All this makes clear what +is meant by the state of man's exteriors and the state of his +interiors. + + +500. When will and thought are mentioned will includes affection and +love, and all the delight and pleasure that spring from affection and +love, since all these relate to the will as to their subject; for +what a man wills he loves and feels to be delightful or pleasurable; +and on the other hand, what a man loves and feels to be delightful or +pleasurable, that he wills. But by thought is then meant everything +by which affection or love is confirmed, for thought is simply the +will's form, or that whereby what is willed may appear in light. This +form is made apparent through various rational analyses, which have +their origin in the spiritual world and belong properly to the spirit +of man. + + +501. Let it be understood that man is wholly such as his interiors +are, and not such as his exteriors are separate from his interiors. +This is because his interiors belong to his spirit, and the life of +his spirit is the life of man, for from it his body lives; and +because of this such as a man's interiors are such he continues to be +to eternity. But as the exteriors pertain to the body they are +separated after death, and those of them that adhere to the spirit +are laid asleep, and serve purely as a plane for the interiors, as +has been shown above in treating of the memory of man which continues +after death. This makes evident what is man's own and what is not his +own, namely, that with the evil man nothing that belongs to his +exterior thought from which he speaks, or to the exterior will from +which he acts, is his own, but only that which belongs to his +interior thought and will. + + +502. When the first state, which is the state of the exteriors +treated of in the preceding chapter, has been passed through, the +man-spirit is let into the state of his interiors, or into the state +of his interior will and its thought, in which he had been in the +world when left to himself to think freely and without restraint. +Into this state he unconsciously glides, just as when in the world he +withdraws the thought nearest to his speech, that is, from which he +speaks, towards his interior thought and abides in the latter. +Therefore in this state of his interiors the man-spirit is in +himself and in his very life; for to think freely from his own +affection is the very life of man, and is himself. + + +503. In this state the spirit thinks from his very will, thus from +his very affection, or from his very love; and thought and will then +make one, and one in such a manner that he seems scarcely to think +but only to will. It is nearly the same when he speaks, yet with the +difference that he speaks with a kind of fear that the thoughts of +the will may go forth naked, since by his social life in the world +this has come to be a part of his will. + + +504. All men without exception are let into this state after death, +because it is their spirit's own state. The former state is such as +the man was in regard to his spirit when in company; and that is not +his own state. That this state, namely, the state of the exteriors +into which man first comes after death (as shown in the preceding +chapter) is not his own state, many things show, for example, that +spirits not only think but also speak from their affection, since +their speech is from their affection (as has been said and shown in +the chapter on the speech of angels, n. 234-245). It was in this way +that man had thought while in the world when he was thinking within +himself, for at such times his thought was not from his bodily words, +but he [mentally] saw the things, and in a minute of time saw more +than he could afterwards utter in half an hour. Again that the state +of the exteriors is not man's own state or the state of his spirit is +evident from the fact that when he is in company in the world he +speaks in accord with the laws of moral and civil life, and at such +times interior thought rules the exterior thought, as one person +rules another, to keep him from transgressing the limits of decorum +and good manners. It is evident also from the fact that when a man +thinks within himself, he thinks how he must speak and act in order +to please and to secure friendship, good will, and favor, and this in +extraneous ways, that is, otherwise than he would do if he acted in +accordance with his own will. All this shows that the state of the +interiors that the spirit is let into is his own state, and was his +own state when he was living in the world as a man. + + +505. When the spirit is in the state of his interiors it becomes +clearly evident what the man was in himself when he was in the world, +for at such times he acts from what is his own. He that had been in +the world interiorly in good then acts rationally and wisely, and +even more wisely than in the world, because he is released from +connection with the body, and thus from those earthly things that +caused obscurity and interposed as it were a cloud. But he that was +in evil in the world then acts foolishly and insanely, and even more +insanely than in the world, because he is free and under no +restraint. For while he lived in the world he was sane in outward +appearance, since by means of externals he made himself appear to be +a rational man; but when he has been stripped of his externals his +insanities are revealed. An evil man who in externals takes on the +semblance of a good man may be likened to a vessel shining and +polished on the outside and covered with a lid, within which filth of +all kinds is hidden, in accordance with the Lord's saying: + + Ye are like whited sepulchers, which outwardly appear + beautiful, but inwardly are full of dead men's bones and + of all uncleanness (Matt. 23:27). + + +506. All that have lived a good life in the world and have acted from +conscience, who are such as have acknowledged the Divine and have +loved Divine truths, especially such as have applied those truths to +life, seem to themselves, when let into the state of their interiors, +like one aroused from sleep into full wakefulness, or like one +passing from darkness into light. They then think from the light of +heaven, thus from an interior wisdom, and they act from good, thus +from an interior affection. Heaven flows into their thoughts and +affections with an interior blessedness and delight that they had +previously had no knowledge of; for they have communication with the +angels of heaven. They then acknowledge the Lord and worship Him from +their very life, for being in the state of their interiors they are +in their proper life (as has been said just above, n. 505); and as +freedom pertains to interior affection they then acknowledge and +worship the Lord from freedom. Thus, too, they withdraw from external +sanctity and come into that internal sanctity in which worship itself +truly consists. Such is the state of those that have lived a +Christian life in accordance with the commandments in the Word. [2] +But the state of those that have lived an evil life in the world and +who have had no conscience, and have in consequence denied the +Divine, is the direct opposite of this. For everyone who lives an +evil life, inwardly in himself denies the Divine, however much he may +suppose when in external thought that he acknowledges the Lord and +does not deny Him; for acknowledging the Divine and living an evil +life are opposites. When such in the other life enter into the state +of their interiors, and are heard speaking and seen acting, they +appear foolish; for from their evil lusts they burst forth into all +sorts of abominations, into contempt of others, ridicule and +blasphemy, hatred and revenge; they plot intrigues, some with a +cunning and malice that can scarcely be believed to be possible in +any man. For they are then in a state of freedom to act in harmony +with the thoughts of their will, since they are separated from the +outward conditions that restrained and checked them in the world. In +a word, they are deprived of their rationality, because their reason +while they were in the world did not have its seat in their +interiors, but in their exteriors; and yet they seemed to themselves +to be wiser than others. [3] This being their character, while in the +second state they are let down by short intervals into the state of +their exteriors, and into a recollection of their actions when they +were in the state of their interiors; and some of them then feel +ashamed, and confess that they have been insane; some do not feel +ashamed; and some are angry because they are not permitted to remain +permanently in the state of their exteriors. But these are shown what +they would be if they were to continue in that state, namely, that +they would attempt to accomplish in secret ways the same evil ends, +and by semblances of goodness, honesty, and justice, would mislead +the simple in heart and faith, and would utterly destroy themselves; +for their exteriors would at length burn with the same fire as their +interiors, and their whole life would be consumed. + + +507. When in this second state spirits become visibly just what they +had been in themselves while in the world, what they then did and +said secretly being now made manifest; for they are now restrained by +no outward considerations, and therefore what they have said and done +secretly they now say and endeavor to do openly, having no longer any +fear of loss of reputation, such as they had in the world. They are +also brought into many states of their evils, that what they are may +be evident to angels and good spirits. Thus are hidden things laid +open and secret things uncovered, in accordance with the Lord's +words: + + There is nothing covered up that shall not be revealed, + and hid that shall not be known. Whatsoever ye have said + in the darkness shall be heard in the light, and what ye + have spoken in the ear in the inner chambers shall be + proclaimed on the housetops (Luke 12:2, 3). + +And elsewhere: + + I say unto you, that every idle word that men shall speak + they shall give account thereof in the day of judgment + (Matt. 12:36). + + +508. The nature of the wicked in this state cannot be described in a +few words, for each one is insane in accord with his own lusts, and +these are various; therefore I will merely mention some special +instances from which conclusions may be formed respecting the rest. +Those that have loved themselves above everything, and in their +occupations and employments have looked to their own honor, and have +performed uses and found delight in them not for the use's sake but +for the sake of reputation, that they might because of them be +esteemed more worthy than others, and have thus been fascinated by +their reputation for honor, are more stupid in this second state than +others; for so far as one loves himself he is separated from heaven, +and so far as he is separated from heaven he is separated from +wisdom. [2] But those that have not only been in self-love but have +been crafty also, and have raised themselves to honors by means of +crafty practices, affiliate themselves with the worst of spirits, and +learn magic arts, which are abuses of Divine order, and by means of +these they assail and infest all who do not honor them, laying +snares, fomenting hatred, burning with revenge, and are eager to vent +their rage on all who do not yield to them; and they rush into all +these enormities so far as their fiendish companions favor them; and +at length they meditate upon how they can climb up into heaven to +destroy it, or be worshiped there as gods. To such length does their +madness carry them. [3] Papists of this character are more insane +than the rest, for they cherish the notion that heaven and hell are +subject to their power, and that they can remit sins at pleasure, +claiming to themselves all that is Divine, and calling themselves +Christ. This persuasion is such with them that wherever it flows in +it disturbs the mind and induces darkness even to pain. Such are +nearly the same in both the first and the second state; but in the +second they are without rationality. Of their insanities and their +lot after this state some particulars will be given in the treatise +on The Last Judgement and the Destruction of Babylon. [4] Those that +have attributed creation to nature, and have therefore in heart if +not with the lips denied the Divine, and thus all things of the +church and of heaven, affiliate with their like in this second state, +and call everyone a god who excels in craftiness, worshiping him even +with Divine honors. I have seen such in an assembly adoring a +magician, debating about nature, and behaving like fools, as if they +were beasts under a human form, while among them there were some who +in the world had been in stations of dignity, and some who had been +esteemed learned and wise. So with others in other states. [5] From +these few instances it may be inferred what those are who have the +interiors of their minds closed heaven-wards, as is the case with +all who have received no influx out of heaven through acknowledgment +of the Divine and a life of faith. Everyone can judge from himself +how he would act if, being such, he were left free to act with no +fear of the law and no fear in regard to his life, and with no +outward restraints, such as fear of injury to one's reputation or of +loss of honor and gain and consequent pleasures. [6] Nevertheless, +the insanity of such is restrained by the Lord that it may not rush +beyond the limits of use; for even such spirits perform some use. In +them good spirits see what evil is and its nature, and what man is +when he is not led by the Lord. Another of their uses is their +collecting together evil spirits like themselves and separating them +from the good; and another, that the truths and goods that the evil +had outwardly professed and feigned are taken away from them, and +they are brought into the evils of their life and the falsities of +their evil, and are thus prepared for hell. [7] For no one enters +hell until he is in his own evil and the falsities of evil, since no +one is permitted there to have a divided mind, that is, to think and +speak one thing and to will another. Every evil spirit there must +think what is false from evil, and speak from the falsity of evil, in +both respects from the will, thus from his own essential love and its +delight and pleasure, in the same way that he thought while in the +world when he was in his spirit, that is, in the same way as he +thought in himself when he thought from interior affection. The +reason is that the will is the man himself, and not the thought +except so far as it partakes of the will, the will being the very +nature itself or disposition of the man. Therefore man's being let +into his will is being let into his nature or disposition, and +likewise into his life; for by his life man puts on a nature; and +after death he continues to be such as the nature is that he has +acquired by his life in the world; and with the evil this nature can +no longer be amended and changed by means of the thought or by the +understanding of truth. + + +509. When evil spirits are in this second state, as they rush into +evils of every kind they are subjected to frequent and grievous +punishments. In the world of spirits there are many kinds of +punishment; and there is no regard for person, whether one had been +in the world a king or a servant. Every evil carries its punishment +with it, the two making one; therefore whoever is in evil is also in +the punishment of evil. And yet no one in the other world suffers +punishment on account of the evils that he had done in this world, +but only on account of the evils that he then does; although it +amounts to the same and is the same thing whether it be said that men +suffer punishment on account of their evils in the world or that they +suffer punishment on account of the evils they do in the other life, +since everyone after death returns into his own life and thus into +like evils; and the man continues the same as he had been in the life +of the body (n. 470-484). Men are punished for the reason that the +fear of punishment is the sole means of subduing evils in this state. +Exhortation is no longer of any avail, neither is instruction or fear +of the law and of the loss of reputation, since everyone then acts +from his nature; and that nature can be restrained and broken only by +punishments. But good spirits, although they had done evils in the +world, are never punished, because their evils do not return. +Moreover, I have learned that the evils they did were of a different +kind or nature, not being done purposely in opposition to the truth, +or from any other badness of heart than that which they received by +inheritance from their parents, and that they were borne into this by +a blind delight when they were in externals separate from internals. + + +510. Everyone goes to his own society in which his spirit had been in +the world; for every man, as regards his spirit, is conjoined to some +society, either infernal or heavenly, the evil man to an infernal +society and the good man to a heavenly society, and to that society +he is brought after death (see n. 438). The spirit is led to his +society gradually, and at length enters it. When an evil spirit is in +the state of his interiors he is turned by degrees toward his own +society, and at length, before that state is ended, directly to it; +and when that state is ended he himself casts himself into the hell +where those are who are like himself. This act of casting down +appears to the sight like one falling headlong with the head +downwards and the feet upwards. The cause of this appearance is that +the spirit himself is in an inverted order, having loved infernal +things and rejected heavenly things. In this second state some evil +spirits enter the hells and come out again by turns; but these do not +appear to fall headlong as those do that are fully vastated. +Moreover, the society itself in which they had been as regards their +spirit while in the world is shown to them when they are in the state +of their exteriors, that they may thus learn that even while in the +life of the body they were in hell, although not in the same state as +those that are in hell itself, but in the same state as those who are +in the world of spirits. Of this state, as compared with those that +are in hell, more will be said hereafter. + + +511. In this second state the separation of evil spirits from good +spirits takes place. For in the first state they are together, since +while a spirit is in his exteriors he is as he was in the world, thus +the evil with the good and the good with the evil; but it is +otherwise when he has been brought into his interiors and left to his +own nature or will. The separation of evil spirits from good spirits +is effected by various means; in general by their being taken about +to those societies with which in their first state they had +communication by means of their good thoughts and affections, thus to +those societies that they had induced to believe by outward +appearances that they were not evil. Usually they are led about +through a wide circle, and everywhere what they really are is made +manifest to good spirits. At the sight of them the good spirits turn +away; and at the same time the evil spirits who are being led about +turn their faces away from the good towards that quarter where their +infernal society is, into which they are about to come. Other methods +of separation, which are many, will not now be mentioned. + + + +512. LIII. THIRD STATE OF MAN AFTER DEATH, WHICH IS A STATE OF +INSTRUCTION FOR THOSE WHO ENTER HEAVEN. + +The third state of man after death, that is, of his spirit, is a +state of instruction. This state is for those who enter heaven and +become angels. It is not for those who enter hell, because such are +incapable of being taught, and therefore their second state is also +their third, ending in this, that they are wholly turned to their own +love, thus to that infernal society which is in a like love. When +this has been done they will and think from that love and as that +love is infernal they will nothing but what is evil and think nothing +but what is false; and in such thinking and willing they find their +delights, because these belong to their love; and in consequence of +this they reject everything good and true which they had previously +adopted as serviceable to their love as means. [2] Good spirits, on +the other hand, are led from the second state into the third, which +is the state of their preparation for heaven by means of instruction. +For one can be prepared for heaven only by means of knowledges of +good and truth, that is, only by means of instruction, since one can +know what spiritual good and truth are, and what evil and falsity +are, which are their opposites, only by being taught. One can learn +in the world what civil and moral good and truth are, which are +called justice and honesty, because there are civil laws in the world +that teach what is just, and there is interaction with others whereby +man learns to live in accordance with moral laws, all of which have +relation to what is honest and right. But spiritual good and truth +are learned from heaven, not from the world. They can be learned from +the Word and from the doctrine of the church that is drawn from the +Word and yet unless man in respect to his interiors which belong to +his mind is in heaven spiritual good and truth cannot flow into his +life; and man is in heaven when he both acknowledges the Divine and +acts justly and honestly for the reason that he ought so to act +because it is commanded in the Word. This is living justly and +honestly for the sake of the Divine, and not for the sake of self and +the world, as ends. [3] But no one can so act until he has been +taught, for example, that there is a God, that there is a heaven and +a hell, that there is a life after death, that God ought to be loved +supremely, and the neighbor as oneself, and that what is taught in +the Word, ought to be believed because the Word is Divine. Without a +knowledge and acknowledgment of these things man is unable to think +spiritually; and if he has no thought about them he does not will +them; for what a man does not know he cannot think, and what he does +not think he cannot will. So it is when man wills these things that +heaven flows into his life, that is, the Lord through heaven, for the +Lord flows into the will and through the will into the thought, and +through both into the life, and the whole life of man is from these. +All this makes clear that spiritual good and truth are learned not +from the world but from heaven, and that one can be prepared for +heaven only by means of instruction. [4] Moreover, so far as the Lord +flows into the life of any one He instructs him, for so far He +kindles the will with the love of knowing truths and enlightens the +thought to know them; and so far as this is done the interiors of man +are opened and heaven is implanted in them; and furthermore, what is +Divine and heavenly flows into the honest things pertaining to moral +life and into the just things pertaining to civil life in man, and +makes them spiritual, since man then does these things from the +Divine, which is doing them for the sake of the Divine. For the +things honest and just pertaining to moral and civil life which a man +does from that source are the essential effects of spiritual life; +and the effect derives its all from the effecting cause, since such +as the cause is such is the effect. + + +513. Instruction is given by the angels of many societies, especially +those in the northern and southern quarters, because those angelic +societies are in intelligence and wisdom from a knowledge of good and +truth. The places of instruction are towards the north and are +various, arranged and distinguished according to the kinds and +varieties of heavenly goods, that all and each may be instructed +there according to their disposition and ability to receive; the +places extending round about to a great distance. The good spirits +who are to be instructed are brought by the Lord to these places when +they have completed their second state in the world of spirits, and +yet not all; for there are some that have been instructed in the +world, and have been prepared there by the Lord for heaven, and these +are taken up into heaven by another way-some immediately after death, +some after a short stay with good spirits, where the grosser things +of their thoughts and affections which they had contracted from +honors and riches in the world are removed, and in that way they are +purified. Some first endure vastations, which is effected in places +under the soles of the feet, called the lower earth, where some +suffer severely. These are such as had confirmed themselves in +falsities and yet had led good lives, for when falsities have been +confirmed they inhere with much force, and until they have been +dispersed truths cannot be seen, and thus cannot be accepted. But +vastations and how they are effected have been treated of in the +Arcana Coelestia, from which the notes below have been collected.{1} + + {Footnote 1} Vastations are effected in the other life, that + is, those that pass into the other life from the world are + vastated (n. 698, 7122, 7474, 9763). The well disposed are + vastated in respect to falsities, while the evil are vastated + in respect to truths (n, 7474, 7541, 7542). The well disposed + undergo vastations that they also may be divested of what + pertains to the earth and the world, which they had contracted + while living in the world (n. 7186, 9763). Also that evils and + falsities may be removed, and thus there may be room for the + influx of goods and truths out of heaven from the Lord, and + ability to accept these (n. 7122, 9330). Elevation into heaven + is impossible until such things have been removed, because they + obstruct heavenly things and are not in harmony with them (n. + 6928, 7122, 7186, 7541, 7542, 9763). Those who are to be raised + up into heaven are thus prepared for it (n. 4728, 7090). It is + dangerous to come into heaven before being prepared (n. 537, + 538). The state of enlightenment and the joy of those who come + out of vastation and are raised up into heaven, and their + reception there (n. 2699, 2701, 2704). The region where those + vastations are effected is called the lower earth (n. 4728, + 7090). That region is under the soles of the feet surrounded by + the hells; its nature described (n. 4940-4951, 7090); from + experience (n. 699). What the hells are which more than others + infest and vastate (n. 7317, 7502, 7545). Those that have + infested and vastated the well disposed are afterwards afraid + of them, shun them, and turn away from them (n. 7768). These + infestations and vastations are effected in different ways in + accordance with the adhesion of evils and falsities, and they + continue in accordance with their quality and quantity (n. + 1106-1113). Some are quite willing to be vastated (n. 1107). + Some are vastated by fears (n. 4942). Some by being infested + with the evils they have done in the world, and with the + falsities they have thought in the world, from which they have + anxieties and pangs of conscience (n. 1106). Some by spiritual + captivity, which is ignorance of truth and interception of + truth, combined with a longing to know truths (n. 1109, 2694). + Some by sleep; some by a middle state between wakefulness and + sleep (n. 1108). Those that have placed merit in works seem to + themselves to be cutting wood (n. 1110). Others in other ways, + with great variety (n. 699). + + +514. All who are in places of instruction dwell apart; for each one +is connected in regard to his interiors with that society of heaven +which he is about to enter; thus as the societies of heaven are +arranged in accord with the heavenly form (see above, n. 200-212), so +are the places there where instruction is given; and for this reason +when those places are viewed from heaven something like a heaven in a +smaller form is seen. They are spread out in length from east to +west, and in breadth from south to north; but the breadth appears to +be less than the length. The arrangement in general is as follows. In +front are those who died in childhood and have been brought up in +heaven to the age of early youth; these after passing the state of +their infancy with those having charge of them, are brought hither by +the Lord and instructed. Behind these are the places where those are +taught who died in adult age, and who in the world had an affection +for truth derived from good of life. Again, behind these are those +who in the world were connected with the Mohammedan religion, and +lived a moral life and acknowledged one Divine, and the Lord as the +very Prophet. When these withdraw from Mohammed, because he can give +them no help, they approach the Lord and worship Him and acknowledge +His Divinity, and they are then instructed in the Christian religion. +Behind these more to the north are the places of instruction of +various heathen nations who in the world have lived a good life in +conformity with their religion, and have thereby acquired a kind of +conscience, and have done what is just and right not so much from a +regard to the laws of their government, as from a regard to the laws +of religion, which they believed ought to be sacredly observed, and +in no way violated by their doings. When these have been taught they +are all easily led to acknowledge the Lord, because it is impressed +on their hearts that God is not invisible, but is visible under a +human form. These in number exceed all the rest, and the best of them +are from Africa. + + +515. But all are not taught in the same way, nor by the same +societies of heaven. Those that have been brought up from childhood +in heaven, not having imbibed falsities from the falsities of +religion or defiled their spiritual life with the dregs pertaining to +honors and riches in the world, receive instruction from the angels +of the interior heavens; while those that have died in adult age +receive instruction mainly from angels of the lowest heaven, because +these angels are better suited to them than the angels of the +interior heavens, who are in interior wisdom which is not yet +acceptable to them. But the Mohammedans receive instruction from +angels who had been previously in the same religion and had been +converted to Christianity. The heathen, too, are taught by their +angels. + + +516. All teaching there is from doctrine drawn from the Word, and not +from the Word apart from doctrine. Christians are taught from +heavenly doctrine, which is in entire agreement with the internal +sense of the Word. All others, as the Mohammedans and heathen, are +taught from doctrines suited to their apprehension, which differ from +heavenly doctrine only in this, that spiritual life is taught by +means of moral life in harmony with the good tenets of their religion +from which they had derived their life in the world. + + +517. Instruction in the heavens differs from instruction on earth in +that knowledges are not committed to memory, but to life; for the +memory of spirits is in their life, for they receive and imbibe +everything that is in harmony with their life, and do not receive, +still less imbibe, what is not in harmony with it; for spirits are +affections, and are therefore in a human form that is similar to +their affections. [2] Being such they are constantly animated by an +affection for truth that looks to the uses of life; for the Lord +provides for everyone's loving the uses suited to his genius; and +that love is exalted by the hope of becoming an angel. And as all the +uses of heaven have relation to the general use, which is the good of +the Lord's kingdom, which in heaven is the fatherland, and as all +special and particular uses are to be valued in proportion as they +more closely and fully have regard to that general use, so all of +these special and particular uses, which are innumerable, are good +and heavenly; therefore in everyone an affection for truth is so +conjoined with an affection for use that the two make one; and +thereby truth is so implanted in use that the truths they acquire are +truths of use. In this way are angelic spirits taught and prepared +for heaven. [3] An affection for truth that is suited to the use is +insinuated by various means, most of which are unknown in the world; +chiefly by representatives of uses which in the spiritual world are +exhibited in a thousand ways, and with such delights and pleasures +that they permeate the spirit from the interiors of its mind to the +exteriors of its body, and thus affect the whole; and in consequence +the spirit becomes as it were his use; and therefore when he comes +into his society, into which he is initiated by instruction, he is in +his life by being in his use.{1} From all this it is clear that +knowledges, which are external truths, do not bring any one into +heaven; but the life itself, which is a life of uses implanted by +means of knowledges. + + {Footnote 1} Every good has both its delight and its quality + from uses and in accordance with uses; therefore such as the + good is such the use is (n. 3049, 4984, 7038). Angelic life + consists in the goods of love and charity, thus in performing + uses (n. 454). The Lord and therefore the angels, have regard + to nothing in man but ends which are uses (n. 1317, 1645, + 5854). The kingdom of the Lord is a kingdom of uses (n. 454, + 696, 1103, 3645, 4054, 7038). Serving the Lord is performing + uses (n. 7038). What man is, such are his uses (n. 1568, 3570, + 4054, 6571, 6935, 6938, 10284). + + +518. There were some spirits who had convinced themselves, by +thinking about it in the world, that they would go to heaven and be +received before others because of their learning and their great +knowledge of the Word and of the doctrines of their churches, +believing that they were wise in consequence, and were such as are +meant by those of whom it is said that + + They shall shine as the brightness of the firmament, and + as the stars (Daniel 12:3). + +But these were examined to see whether their knowledges resided in +the memory or in the life. Such of them as had a genuine affection of +truth, that is, who had uses separated from what pertains to the body +and the world as their end, which are essentially spiritual +uses--these, when they had been instructed, were received into +heaven; and it was then given them to know what it is that shines in +heaven, namely, Divine truth (which is the light of heaven) in use, +which is a plane that receives the rays of that light and turns them +into various splendors. But those in whom knowledges resided merely +in the memory, and who had acquired therefrom an ability to reason +about truths and to prove what they had already accepted as +principles, seeing such principles, after they had confirmed them, as +truths, although they were falsities, these, as they were in no +heavenly light, and yet were in a belief derived from the conceit +that usually adheres to such intelligence that they were more learned +than others, and would for that reason enter heaven and be served by +the angels, in order that they might be withdrawn from their delusive +faith, were taken up to the first or outmost heaven to be introduced +into an angelic society. But at the very threshold their eyes began +to be darkened by the inflowing of the light of heaven, and their +understanding to be disturbed, and at length they began to gasp as if +at the point of death; and as soon as they felt the heat of heaven, +which is heavenly love, they began to be inwardly tormented. They +were therefore cast down, and afterwards were taught that knowledges +do not make an angel, but the life itself, which is gained by means +of knowledges, for knowledges regarded in themselves are outside of +heaven; but life acquired by means of knowledges is within heaven. + + +519. When spirits have been prepared for heaven by instruction in the +places above described, which is effected in a short time on account +of their being in spiritual ideas that comprehend many particulars +together, they are clothed with angelic garments, which are mostly +glowing white as if made of fine linen; and they are thus brought to +the way that leads upwards towards heaven, and are delivered there to +angel guards, and afterwards are received by other angels and +introduced into societies and into many blessednesses there. After +this each one is led by the Lord into his own society, which is also +effected by various ways, sometimes by winding paths. The ways by +which they are led are not known to any angel, but are known to the +Lord alone. When they come to their own society their interiors are +opened; and as these are in conformity with the interiors of the +angels who are in that society they are immediately recognized and +received with joy. + + +520. To this I will add a memorable fact respecting the ways that +lead from these places to heaven, by which the newly arrived angels +are introduced. There are eight ways, two from each place of +instruction, one going up in an eastern direction the other towards +the west. Those that enter the Lord's celestial kingdom are +introduced by the eastern way, while those that enter the spiritual +kingdom are introduced by the western way. The four ways that lead to +the Lord's celestial kingdom appear adorned with olive trees and +fruit trees of various kinds; but those that lead to the Lord's +spiritual kingdom appear adorned with vines and laurels. This is from +correspondence, because vines and laurels correspond to affection for +truth and its uses, while olives and fruits correspond to affection +for good and its uses. + + + +521. LIV. NO ONE ENTERS HEAVEN BY MERCY APART FROM MEANS. + +Those that have not been instructed about heaven and the way to +heaven, and about the life of heaven in man, suppose that being +received into heaven is a mere matter of mercy, and is granted to +those that have faith, and for whom the Lord intercedes; thus that it +is an admission from mere favor; consequently that all men without +exception might be saved if the Lord so pleased, and some even +believe that all in hell might be so saved. But those who so think +know nothing about man, that he is just such as his life is, and that +his life is such as his love is, both in respect to the interiors +pertaining to his will and understanding and in respect to the +exteriors pertaining to his body; also that his bodily form is merely +the external form in which the interiors exhibit themselves in +effect; consequently that one's love is the whole man (see above, n. +363). Nor do they know that the body lives not from itself, but from +its spirit, and that a man's spirit is his essential affection, and +his spiritual body is nothing else than his affection in human form, +and in such a form it appears after death (see above, n. 453-460). So +long as man remains ignorant of all this he may be induced to believe +that salvation involves nothing but the Divine good pleasure, which +is called mercy and grace. + + +522. But first let us consider what the Divine mercy is. The divine +mercy is pure mercy towards the whole human race, to save it; and it +is also unceasing towards every man, and is never withdrawn from any +one; so that everyone is saved who can be saved. And yet no one can +be saved except by Divine means, which means the Lord reveals in the +Word. The Divine means are what are called Divine truths, which teach +how man must live in order to be saved. By these truths the Lord +leads man to heaven, and by them He implants in man the life of +heaven. This the Lord does for all. But the life of heaven can be +implanted in no one unless he abstains from evil, for evil obstructs. +So far, therefore, as man abstains from evil he is led by the Lord +out of pure mercy by His Divine means, and this from infancy to the +end of his life in the world and afterwards to eternity. This is what +is meant by the Divine mercy. And from this it is evident that the +mercy of the Lord is pure mercy, but not apart from means, that is, +it does not look to saving all out of mere good pleasure, however +they may have lived. + + +523. The Lord never does anything contrary to order, because He +Himself is Order. The Divine truth that goes forth from the Lord is +what constitutes order; and Divine truths are the laws of order. It +is in accord with these laws that the Lord leads man. Consequently to +save man by mercy apart from means would be contrary to Divine order, +and what is contrary to Divine order is contrary to the Divine. +Divine order is heaven in man, and man has perverted this in himself +by a life contrary to the laws of order, which are Divine truths. +Into this order man is brought back by the Lord out of pure mercy by +means of the laws of order; and so far as he is brought back into +this order he receives heaven in himself; and he that receives heaven +in himself enters heaven. This again makes evident that the Lord's +Divine mercy is pure mercy, and not mercy apart from means.{1} + + {Footnote 1} Divine truth going forth from the Lord is the + source of order, and Divine good is the essential of order (n. + 1728, 2258, 8700, 8988). Thus the Lord is order (n. 1919, 2011, + 5110, 5703, 10336, 10619). Divine truths are the laws of order + (n. 2447, 7995). The whole heaven is arranged by the Lord in + accordance with His Divine order (n. 3038, 7211, 9128, 9338, + 10125, 10151, 10157). Therefore the form of heaven is a form in + accord with the Divine order (n. 4040-4043, 6607, 9877). So far + as a man is living in accordance with order, that is, so far as + he is living in good in accordance with Divine truths, he is + receiving heaven in himself (n. 4839). Man is the being in whom + are brought together all things of Divine order, and by + creation he is Divine order in form, because he is a recipient + of Divine order (n. 3628, 4219, 4220, 4223, 4523, 4524, 5214, + 6013, 6057, 6605, 6626, 9706, 10156, 10472). Man is not born + into good and truth but into evil and falsity, thus not into + Divine order but into the opposite of order, and for this + reason he is born into pure ignorance; consequently it is + necessary for him to be born anew, that is, to be regenerated, + which is effected by the Lord by means of Divine truths, that + he may be brought back into order (n. 1047, 2307, 2308, 3518, + 8480, 8550, 10283, 10284, 10286, 10731). When the Lord forms + man anew, that is, regenerates him, He arranges all things in + him in harmony with order, that is, in the form of heaven (n. + 5700, 6690, 9931, 10303). Evils and falsities are contrary to + order; nevertheless those who are in them are ruled by the Lord + not in accordance with order but from order (n. 4839, 7877, + 10777). It is impossible for a man who lives in evil to be + saved by mercy alone, for that would be contrary to Divine + order (n. 8700). + + +524. If men could be saved by mercy apart from means all would be +saved, even those in hell; in fact, there would be no hell, because +the Lord is mercy itself, love itself, and goodness itself. Therefore +it is inconsistent with His Divine to say that He is able to save all +apart from means and does not save them. It is known from the Word +that the Lord wills the salvation of all, and the damnation of no +one. + + +525. Most of those who enter the other life from the Christian world +bring with them this belief that they can be saved by mercy apart +from means, and pray for that mercy; but when examined they are found +to believe that entering heaven is merely gaining admission, and that +those who are let in are in heavenly joy. They are wholly ignorant of +what heaven is and what heavenly joy is, and consequently are told +that the Lord denies heaven to no one, and that they can be admitted +and can stay there if they desire it. Those who so desired were +admitted; but as soon as they reached the first threshold they were +seized with such anguish of heart from a draught of heavenly heat, +which is the love in which angels are, and from an inflow of heavenly +light, which is Divine truth, that they felt in themselves infernal +torment instead of heavenly joy, and struck with dismay they cast +themselves down headlong. Thus they were taught by living experience +that it is impossible to grant heaven to any one from mercy apart +from means. + + +526. I have occasionally talked with angels about this, and have told +them that most of those in the world who live in evil, when they talk +with others about heaven and eternal life, express no other idea than +that entering heaven is merely being admitted from mercy alone. And +this is believed by those especially who make faith the only medium +of salvation. For such from the principles of their religion have no +regard to the life and the deeds of love that make life, and thus to +none of the other means by which the Lord implants heaven in man and +renders him receptive of heavenly joy; and as they thus reject every +actual mediation they conclude, as a necessary consequence of the +principle, that man enters heaven from mercy alone, to which mercy +God the Father is believed to be moved by the intercession of the +Son. [2] To all this the angels said that they knew such a tenet +follows of necessity from the assumption that man is saved by faith +alone, and since that tenet is the head of all the rest, and since +into it, because it is not true, no light from heaven can flow, this +is the source of the ignorance that prevails in the church at this +day in regard to the Lord, heaven, the life after death, heavenly +joy, the essence of love and charity, and in general, in regard to +good and its conjunction with truth, consequently in regard to the +life of man, whence it is and what it is; when it should be known +that thought never constitutes any one's life, but the will and the +consequent deeds; and that the life is from the thought only to the +extent that the thought is derived from the will; neither is life +from the faith except so far as the faith is derived from love. +Angels are grieved that these persons do not know that faith alone is +impossible in any one, since faith apart from its origin, which is +love, is nothing but knowledge, and in some is merely a sort of +persuasion that has the semblance of faith (see above, n. 482). Such +a persuasion is not in the life of man, but outside of it, since it +is separated from man unless it coheres with his love. [3] The angels +said further that those who hold to this principle concerning the +essential means of salvation in man must needs believe in mercy apart +from means, for they perceive both from natural light and from the +experience of sight that faith separate does not constitute the life +of man, since those who lead an evil life are able to think and to be +persuaded the same as others; and from this comes the belief that the +evil as well as the good can be saved, provided that at the hour of +death they talk with confidence about intercession, and about the +mercy that is granted through that intercession. The angels declared +that they had never yet seen any one who had lived an evil life +received into heaven from mercy apart from means, whatever trust or +confidence (which is preeminently meant by faith) he had exhibited in +his talk in the world. [4] When asked about Abraham, Isaac, Jacob, +David, and the apostles, whether they were not received into heaven +from mercy apart from means, the angels replied that not one of them +was so received, but everyone in accordance with his life in the +world; that they knew where these were, and that they were no more +esteemed there than others. They said that these persons are +mentioned with honor in the Word for the reason that in the internal +sense the Lord is meant by them--by Abraham, Isaac, and Jacob, the +Lord in respect to the Divine and the Divine Human; by David the Lord +in respect to the Divine royalty; and by the apostles the Lord in +respect to Divine truths; also that when the Word is read by man the +angels have no perception whatever of these men, for their names do +not enter heaven; but they have instead a perception of the Lord as +He has just been described; consequently in the Word that is in +heaven (see above, n. 259) there are no such names mentioned, since +that Word is the internal sense of the Word that is in the world.{1} + + {Footnote 1} In the internal sense of the Word by Abraham, + Isaac, and Jacob, the Lord in respect to the Divine itself and + the Divine Human is meant (n. 1893, 4615, 6098, 6185, 6276, + 6804, 6847). In heaven Abraham is unknown (n. 1834, 1876, + 3229). By David the Lord in respect to the Divine royalty is + meant (n. 1888, 9954). The twelve apostles represented the Lord + in respect to all things of the church, that is, all things + pertaining to faith and love (n. 2129, 3354, 3488, 3858, 6397). + Peter represented the lord in respect to faith, James in + respect to charity, and John in respect to the works of charity + (n. 3750, 10087). The twelve apostles sitting on twelve thrones + and judging the twelve tribes of Israel, signified that the + Lord will judge in accord with the truths and goods of faith + and love (n. 2129, 6397). The names of persons and of places in + the Word do not enter heaven, but are changed into things and + states; and in heaven these names cannot even be uttered (n. + 1876, 5225, 6516, 10216, 10282, 10432). Moreover, the angels + think abstractedly from persons (n. 8343, 8985, 9007). + + +527. I can testify from much experience that it is impossible to +implant the life of heaven in those who in the world have lived a +life opposite to the life of heaven. There were some who had believed +that when after death they should hear Divine truths from the angels +they would readily accept them and believe them, and consequently +live a different life, and could thus be received into heaven. But +this was tried with very many, although it was confined to those who +held this belief, and was permitted in their case to teach them that +repentance is not possible after death. Some of those with whom the +experiment was made understood truths and seemed to accept them; but +as soon as they turned to the life of their love they rejected them, +and even spoke against them. Others were unwilling to hear them, and +at once rejected them. Others wished to have the life of love that +they had contracted from the world taken away from them, and to have +the angelic life, or the life of heaven, infused in its place. This, +too, was permitted to be done; but as soon as the life of their love +was taken away they lay as if dead, with their powers gone. By these +and other experiments the simple good were taught that no one's life +can by any means be changed after death; and that an evil life can in +no way be converted into a good life, or an infernal life into an +angelic life, for every spirit from head to heel is such as his love +is, and therefore such as his life is; and to convert his life into +its opposite is to destroy the spirit completely. The angels declare +that it would be easier to change a night-owl into a dove, or a +horned-owl into a bird of paradise, than to change an infernal spirit +into an angel of heaven. That man after death continues to be such as +his life had been in the world can be seen above in its own chapter +(n. 470-484). From all this it is evident that no one can be received +into heaven from mercy apart from means. + + + +528. LV. IT IS NOT SO DIFFICULT TO LIVE THE LIFE THAT LEADS TO HEAVEN +AS IS BELIEVED. + +There are some who believe that to live the life that leads to +heaven, which is called the spiritual life, is difficult, because +they have been told that man must renounce the world, must divest +himself of the lusts called the lusts of the body and the flesh, and +must live spiritually; and they understand this to mean that they +must discard worldly things, which consist chiefly in riches and +honors; that they must walk continually in pious meditation on God, +salvation, and eternal life; and must spend their life in prayers and +in reading the Word and pious books. Such is their idea of renouncing +the world, and living in the spirit and not in the flesh. But that +this is not at all true it has been given me to know by much +experience and from conversation with the angels. I have learned, in +fact, that those who renounce the world and live in the spirit in +this manner acquire a sorrowful life that is not receptive of +heavenly joy, since everyone's life continues the same after death. +On the contrary, to receive the life of heaven a man must needs live +in the world and engage in its business and employments, and by means +of a moral and civil life there receive the spiritual life. In no +other way can the spiritual life be formed in man, or his spirit +prepared for heaven; for to live an internal life and not at the same +time an external life is like dwelling in a house that has no +foundation, that gradually sinks or becomes cracked and rent asunder, +or totters till it falls. + + +529. When the life of man is scanned and explored by rational insight +it is found to be threefold, namely, spiritual, moral, and civil, +with these three lives distinct from each other. For there are men +who live a civil life and not as yet a moral and spiritual life; and +there are men who live a moral life and not as yet a spiritual life; +and there are those who live a civil life, a moral life, and a +spiritual life at the same time. These live the life of heaven; but +the former live the life of the world separated from the life of +heaven. This shows, in the first place, that the spiritual life is +not a life separated from natural life or the life of the world, but +is joined with it as the soul is joined with its body, and if it were +separated it would be, as was said, like living in a house that has +no foundation. For moral and civil life is the active plane of the +spiritual life, since to will well is the province of the spiritual +life, and to act well of the moral and civil life, and if the latter +is separated from the former the spiritual life consists solely of +thought and speech, and the will, left with no support, recedes; and +yet the will is the very spiritual part of man. + + +530. That it is not so difficult as some believe to live the life +that leads to heaven will now be shown. Who cannot live a civil and +moral life? For everyone from his childhood is initiated into that +life, and learns what it is by living in the world. Moreover, +everyone, whether evil or good, lives that life; for who does not +wish to be called honest, and who does not wish to be called just? +Almost everyone practices honesty and justice outwardly, so far as to +seem to be honest and just at heart, or to seem to act from real +honesty and justice. The spiritual man ought to live in like manner, +and can do so as easily as the natural man can, with this difference +only, that the spiritual man believes in the Divine, and acts +honestly and justly, not solely because to so act is in accord with +civil and moral laws, but also because it is in accord with Divine +laws. As the spiritual man, in whatever he is doing, thinks about +Divine things, he has communication with the angels of heaven; and so +far as this takes place he is conjoined with them; and thereby his +internal man, which regarded in itself is the spiritual man, is +opened. When man comes into this state he is adopted and led by the +Lord, although himself unconscious of it, and then whatever he does +that is honest and just pertaining to moral and civil life, is done +from a spiritual motive; and doing what is honest and just from a +spiritual motive is doing it from honesty and justice itself, or +doing it from the heart. [2] His justice and honesty appear outwardly +precisely the same as the justice and honesty of natural men and even +of evil and infernal men; but in inward form they are wholly unlike. +For evil men act justly and honestly solely for the sake of +themselves and the world; and therefore if they had no fear of laws +and penalties, or the loss of reputation, of honor, of gain, and of +life, they would act in every respect dishonestly and unjustly, since +they neither fear God nor any Divine law, and therefore are not +restrained by any internal bond; consequently they would use every +opportunity to defraud, plunder, and spoil others, and this from +delight. That inwardly they are such can be clearly seen from those +of the same character in the other life, while everyone's externals +are taken away, and his internals in which he at last lives to +eternity are opened (see above, n. 499-511). As such then act without +external restraints, which are, as just said, fear of the law, of the +loss of reputation, of honor, of gain, and of life, they act +insanely, and laugh at honesty and justice. [3] But those who have +acted honestly and justly from regard to Divine laws, when their +externals are taken away and they are left to their internals, act +wisely, because they are conjoined to the angels of heaven, from whom +wisdom is communicated to them. From all this it can now be seen, in +the first place, that when the internal man, that is, the will and +thought, are conjoined to the Divine, the civil and moral life of the +spiritual man may be wholly like the civil and moral life of the +natural man (see above, n. 358-360). + + +531. Furthermore, the laws of spiritual life, the laws of civil life, +and the laws of moral life are set forth in the ten commandments of +the Decalogue; in the first three the laws of spiritual life, in the +four that follow the laws of civil life, and in the last three the +laws of moral life. Outwardly the merely natural man lives in +accordance with the same commandments in the same way as the +spiritual man does, for in like manner he worships the Divine, goes +to church, listens to preachings, and assumes a devout countenance, +refrains from committing murder, adultery, and theft, from bearing +false witness, and from defrauding his companions of their goods. But +all this he does merely for the sake of himself and the world, to +keep up appearances; while inwardly such a person is the direct +opposite of what he appears outwardly, since in heart he denies the +Divine, in worship acts the hypocrite, and when left to himself and +his own thoughts laughs at the holy things of the church, believing +that they merely serve as a restraint for the simple multitude. [2] +Consequently he is wholly disjoined from heaven, and not being a +spiritual man he is neither a moral man nor a civil man. For although +he refrains from committing murder he hates everyone who opposes him, +and from his hatred burns with revenge, and would therefore commit +murder if he were not restrained by civil laws and external bonds, +which he fears; and as he longs to do so it follows that he is +continually committing murder. Although he does not commit adultery, +yet as he believes it to be allowable he is all the while an +adulterer, since he commits adultery to the extent that he has the +ability and as often as he has opportunity. Although he does not +steal, yet as he covets the goods of others and does not regard fraud +and wicked devices as opposed to what is lawful, in intent he is +continually acting the thief. The same is true of the commandments +relating to moral life, which forbid false witness and coveting the +goods of others. Such is every man who denies the Divine, and who has +no conscience derived from religion. That he is such is clearly +evident from those of like character in the other life when their +externals have been removed and they are let into their internals. As +they are then separated from heaven they act in unity with hell, and +in consequence are affiliated with those who are in hell. [3] It is +not so with those who in heart have acknowledged the Divine, and in +the actions of their lives have had respect to Divine laws, and have +lived as fully in accord with the first three commandments of the +Decalogue as they have in accordance with the others. When the +externals of such are removed and they are let into their internals +they are wiser than they were in the world; for entering into their +internals is like entering from darkness into light, from ignorance +into wisdom, and from a sorrowful life into a happy life, because +they are in the Divine, thus in heaven. This has been said to make +known what the one kind of man is and what the other is, although +they have both lived the same external life. + + +532. Everyone may know that thoughts are led or tend in accord with +the intentions, that is, in the directions that one intends; for +thought is man's internal sight, and resembles the external sight in +this, that to whatever point it is directed or aimed, thither it +turns and there it rests. Therefore when the internal sight or the +thought is turned towards the world and rests there, the thought in +consequence becomes worldly; when it turns to self and self-honor it +becomes corporeal; but when it is turned heavenwards it becomes +heavenly. So, too, when turned heavenwards it is elevated; but when +turned selfward it is drawn down from heaven and immersed in what is +corporeal; and when turned towards the world it is also turned +down-wards from heaven, and is spent upon those objects that are +presented to the natural sight. [2] Man's love is what constitutes +his intention and determines his internal sight or thought to its +objects; thus the love of self fixes it upon self and its objects, +the love of the world upon worldly objects, and the love of heaven +upon heavenly objects; and when the love is known the state of the +interiors which constitute the mind can be known, that is, the +interiors of one who loves heaven are raised towards heaven and are +opened above; while the interiors of one who loves the world or who +loves himself are closed above and are opened outwardly. From this +the conclusion follows that when the higher regions of the mind are +closed above, man can no longer see the objects pertaining to heaven +and the church, but those objects are in thick darkness to him; and +what is in thick darkness is either denied or not understood. And +this is why those that love themselves and the world above all things +since the higher regions of their minds are closed, in heart deny +Divine truths; and if from their memory they say anything about them +they nevertheless do not understand them. Moreover, they regard them +in the same way as they regard worldly and corporeal things. And +being such they are able to direct the mind to those things only that +enter through the senses of the body, and in these alone do they find +delight. Among these are also many things that are filthy, obscene, +profane and wicked; and these cannot be removed, because into the +minds of such no influx from heaven is possible, since their minds, +as just now said, are closed above. [3] Man's intention, by which his +internal sight or thought is determined, is his will; for what a man +wills he intends, and what he intends he thinks. Therefore when his +intention is heavenward his thought is determined heavenward, and +with it his whole mind, which is thus in heaven; and from heaven he +beholds the things of the world beneath him like one looking down +from the roof of a house. So the man that has the interiors of his +mind open can see the evils and falsities that are in him, for these +are beneath the spiritual mind. On the other hand, the man whose +interiors are not open is unable to see his evils and falsities, +because he is not above them but in them. From all this one may +conclude whence man has wisdom and whence insanity, also what a man +will be after death when he is left to will and think and to act and +speak in accordance with his interiors. All this also has been said +in order to make clear what constitutes a man's interior character, +however he may seem outwardly to resemble others. + + +533. That it is not so difficult to live the life of heaven as some +believe can now be seen from this, that when any thing presents +itself to a man that he knows to be dishonest and unjust, but to +which his mind is borne, it is simply necessary for him to think that +it ought not to be done because it is opposed to the Divine precepts. +If a man accustoms himself so to think, and from so doing establishes +a habit of so thinking, he is gradually conjoined to heaven; and so +far as he is conjoined to heaven the higher regions of his mind are +opened; and so far as these are opened he sees whatever is dishonest +and unjust, and so far as he sees these evils they can be dispersed, +for no evil can be dispersed until it is seen. Into this state man is +able to enter because of his freedom, for is not any one able from +his freedom to so think? And when man has made a beginning the Lord +quickens all that is good in him, and causes him not only to see +evils to be evils, but also to refrain from willing them, and finally +to turn away from them. This is meant by the Lord's words, + + My yoke is easy and My burden is light (Matt. 11:30). + +But it must be understood that the difficulty of so thinking and of +resisting evils increases so far as man from his will does evils, for +in the same measure he becomes accustomed to them until he no longer +sees them, and at length loves them and from the delight of his love +excuses them, and confirms them by every kind of fallacy, and +declares them to be allowable and good. This is the fate of those who +in early youth plunge into evils without restraint, and also reject +Divine things from the heart. + + +534. The way that leads to heaven, and the way that leads to hell +were once represented to me. There was a broad way tending towards +the left or the north, and many spirits were seen going in it; but at +a distance a large stone was seen where the broad way came to an end. +From that stone two ways branched off, one to the left and one in the +opposite direction to the right. The way that went to the left was +narrow or straitened, leading through the west to the south, and thus +into the light of heaven; the way that went to the right was broad +and spacious, leading obliquely downwards towards hell. All at first +seemed to be going the same way until they came to the large stone at +the head of the two ways. When they reached that point they divided; +the good turned to the left and entered the straitened way that led +to heaven; while the evil, not seeing the stone at the fork of the +ways fell upon it and were hurt; and when they rose up they ran on in +the broad way to the right which went towards hell. [2] What all this +meant was afterwards explained to me. The first way that was broad, +wherein many both good and evil went together and talked with each +other as friends, because there was no visible difference between +them, represented those who externally live alike honestly and +justly, and between whom seemingly there is no difference. The stone +at the head of the two ways or at the corner, upon which the evil +fell and from which they ran into the way leading to hell, +represented the Divine truth, which is rejected by those who look +towards hell; and in the highest sense this stone signified the +Lord's Divine Human. But those who acknowledged the Divine truth and +also the Divine of the Lord went by the way that led to heaven. By +this again it was shown that in externals the evil lead the same kind +of life as the good, or go the same way, that is, one as readily as +the other; and yet those who from the heart acknowledge the Divine, +especially those within the church who acknowledge the Divine of the +Lord, are led to heaven; while those who do not are led to hell. [3] +The thoughts of man that proceed from his intention or will are +represented in the other life by ways; and ways are visibly presented +there in exact accord with those thoughts of intention; and in accord +with his thoughts that proceed from intention everyone walks. For +this reason the character of spirits and their thoughts are known +from their ways. This also makes clear what is meant by the Lord's +words: + + Enter ye in through the narrow gate; for wide is the gate + and broad is the way that leadeth to destruction, and many + be they that enter in thereby; for straitened is the way + and narrow the gate that leadeth to life, and few be they + who find it (Matt. 7:13, 14). + +The way that leads to life is straitened not because it is difficult +but because there are few who find it, as is said here. The stone +seen at the corner where the broad and common way ended, and from +which two ways were seen to lead in opposite directions, illustrated +what is signified by these words of the Lord: + + Have ye not read what is written? The stone which the + builders rejected was made the head of the corner. + Whosoever shall fall upon that stone shall be broken + (Luke. 20:17, 18). + +"Stone" signifies Divine truth, and "the stone of Israel" the Lord in +respect to His Divine Human; the "builders" mean those who are of the +church; "the head of the corner" is where the two ways are; "to fall" +and "to be broken" is to deny and perish.{1} + + {Footnote 1} "Stone" signifies truth (n. 114, 643, 1298, 3720, + 6426, 8609, 10376). For this reason the law was inscribed on + tables of stone (n. 10376). "The stone of Israel" means the + Lord in respect to the Divine truth and His Divine Human (n. + 6426). + + +535. I have been permitted to talk with some in the other life who +had withdrawn from worldly affairs that they might live in a pious +and holy manner, also with some who had afflicted themselves in +various ways, believing that they were thereby renouncing the world +and subduing the lusts of the flesh. But as most of these have thus +acquired a sorrowful life and had withdrawn from the life of charity, +which life can be lived only in the midst of the world, they are +incapable of being affiliated with angels, because the life of angels +is a life of joy resulting from a state of blessedness, and consists +in performing good deeds, which are works of charity. Moreover, those +who have lived a life withdrawn from worldly employments are inflamed +with the idea of their own merit, and are continually desiring heaven +on that account, and thinking of heavenly joy as a reward, utterly +ignorant of what heavenly joy is. When such are admitted into the +company of angels and into their joy, which discards merit and +consists in active labors and practical services, and in a +blessedness resulting from the good thereby accomplished, they are +astonished like one who has found out something quite foreign to his +belief; and since they are not receptive of that joy they go away and +ally themselves with spirits of their own kind that have lived in the +world a life like their own. [2] But those who have lived an +outwardly holy life, constantly attending church and praying and +afflicting their souls, and at the same time have thought constantly +of themselves that they would be esteemed and honored for all this +above others, and finally after death would be accounted saints-- +such in the other life are not in heaven because they have done all +this for the sake of themselves. And as they have defiled Divine +truths by the self-love in which they have immersed them, some of +them are so insane as to think themselves gods; and are consequently +in hell among those like themselves. Some are cunning and deceitful, +and are in the hells of the deceitful. These are such as by means of +cunning arts and devices have maintained such pious conduct as +induced the common people to believe that they possessed a Divine +sanctity. [3] Of this character are many of the Roman Catholic +saints. I have been permitted to talk with some of them, and their +life was then plainly disclosed, such as it had been in the world and +as it was afterwards. All this has been said to make known that the +life that leads to heaven is not a life withdrawn from the world, but +a life in the world; and that a life of piety separated from a life +of charity, which is possible only in the world, does not lead to +heaven; but a life of charity does; and a life of charity consists in +acting honestly and justly in every employment, in every business, +and in every work, from an interior, that is, from a heavenly, +motive; and this motive is in that life whenever man acts honestly +and justly because doing so is in accord with the Divine laws. Such a +life is not difficult. But a life of piety separate from a life of +charity is difficult; and as much as such a life is believed to lead +towards heaven so much it leads away from heaven.{1} + + {Footnote 1} A life of piety separated from a life of charity + is of no avail, but united with charity it is profitable for + all things (n. 8252, 8253). Charity to the neighbor consists in + doing what is good, just, and right in every work and in every + employment (n. 8120-8122). Charity to the neighbor takes in all + things and each thing that a man thinks, wills, and does (n. + 8124). A life of charity is a life in accordance with the + Lord's commandments (n. 3249). Living in accordance with the + Lord's commandments is loving the Lord (n. 10143, 10153, 10310, + 10578, 10645). Genuine charity claims no merit, because it is + from interior affection and consequent delight (n. 2371, 2380, + 2400, 3816, 3887, 6388-6393). Man continues to be after death + such as was his life of charity in the world (n. 8256). + Heavenly blessedness flows in from the Lord into a life of + charity (n. 2363). Mere thinking admits no one into heaven; it + must be accompanied by willing and doing good (n. 2401, 3459). + Unless doing good is joined with willing good and thinking good + there is no salvation nor any conjunction of the internal man + with the external (n. 3987). + + + +536. LVI. THE LORD RULES THE HELLS. + +Above, in treating of heaven it has been everywhere shown (especially +in n. 2-6) that the God of heaven is the Lord, thus that the whole +government of the heavens is the Lord's government. And as the +relation of heaven to hell and of hell to heaven is like the relation +between two opposites which mutually act contrary to each other, and +from the action and re-action of which an equilibrium results, which +gives permanence to all things of their action and reaction, so in +order that all things and each thing may be kept in equilibrium it is +necessary that He who rules the one should rule the other; for unless +the same Lord restrained the uprisings from the hells and checked +insanities there the equilibrium would perish and everything with it. + + +537. But something about that equilibrium shall first be told. It is +acknowledged that when two things mutually act against each other, +and as much as one reacts and resists the other acts and impels, +since there is equal power on either side, neither has any effect, +and both can then be acted upon freely by a third. For when the force +of the two is neutralized by equal opposition the force of a third +has full effect, and acts as easily as if there were no opposition. +[2] Such is the equilibrium between heaven and hell. Yet it is not an +equilibrium like that between two bodily combatants whose strength is +equal; but it is a spiritual equilibrium, that is, an equilibrium of +falsity against truth and of evil against good. From hell falsity +from evil continually exhales, and from heaven truth from good. It is +this spiritual equilibrium that causes man to think and will in +freedom; for whatever a man thinks and wills has reference either to +evil and falsity therefrom or to good and truth therefrom. [3] +Therefore when he is in that equilibrium he is in freedom either to +admit or accept evil and its falsity from hell or to admit or accept +good and its truth from heaven. Every man is held in this equilibrium +by the Lord, because the Lord rules both heaven and hell. But why man +is held in this freedom by such an equilibrium, and why evil and +falsity are not taken away from him and good and truth implanted in +him by Divine power will be told hereafter in its own chapter. + + +538. A perception of the sphere of falsity from evil that flows forth +from hell has often been granted me. It was like a perpetual effort +to destroy all that is good and true, combined with anger and a kind +of fury at not being able to do so, especially an effort to +annihilate and destroy the Divine of the Lord, and this because all +good and truth are from Him. But out of heaven a sphere of truth from +good was perceived, whereby the fury of the effort ascending from +hell was restrained. The result of this was an equilibrium. This +sphere from heaven was perceived to come from the Lord alone, +although it appeared to come from the angels in heaven. It is from +the Lord alone, and not from the angels, because every angel in +heaven acknowledges that nothing of good and of truth is from +himself, but all is from the Lord. + + +539. In the spiritual world truth from good is the source of all +power, and falsity from evil has no power whatever. This is because +the Divine Itself in heaven is Divine good and Divine truth, and all +power belongs to the Divine. Falsity from evil is powerless because +truth from good is the source of all power, and in falsity from evil +there is nothing of truth from good. Consequently in heaven there is +all power, and none in hell; for everyone in heaven is in truths from +good, and everyone in hell is in falsities from evil. For no one is +admitted into heaven until he is in truths from good, neither is any +one cast down into hell until he is in falsities from evil, (That +this is so can be seen in the chapters treating of the first, second, +and third states of man after death, n. 491-520; and that all power +belongs to truth from good can be seen in the chapter on the power of +angels in heaven, n. 228-233.) + + +540. Such, then, is the equilibrium between heaven and hell. Those +who are in the world of spirits are in that equilibrium, for the +world of spirits is midway between heaven and hell. From the same +source all men in the world are kept in a like equilibrium, since men +in the world are ruled by the Lord by means of spirits in the world +of spirits, as will be shown hereafter in its own chapter. No such +equilibrium would be possible unless the Lord ruled both heaven and +hell and regulated both sides. Otherwise falsities from evil would +preponderate, and would affect the simple good who are in the +outmosts regions of heaven, and who can be more easily perverted than +the angels themselves; and thereby equilibrium would perish, and with +it freedom in men. + + +541. Hell, like heaven, is divided into societies, and into as many +societies as there are in heaven; for every society in heaven has a +society opposite to it in hell, and this for the sake of equilibrium. +But evils and falsities therefrom are what distinguish the societies +in hell, as goods and truths therefrom are what distinguish the +societies in heaven. That for every good there is an opposite evil, +and for every truth an opposite falsity may be known from this, that +nothing can exist without relation to its opposite, and what anything +is in kind and degree can be known from its opposite, and from this +all perception and sensation is derived. For this reason the Lord +continually provides that every society in heaven shall have an +opposite in some society of hell, and that there shall be an +equilibrium between the two. + + +542. As hell is divided into the same number of societies as heaven, +there are as many hells as there are societies of heaven; for as each +society of heaven is a heaven in smaller form (see above, n. 51-58), +so each society in hell is a hell in smaller form. As in general +there are three heavens, so in general there are three hells, a +lowest, which is opposite to the inmost or third heaven, a middle, +which is opposite to the middle or second heaven, and a higher, which +is opposite to the outmost or first heaven. + + +543. How the hells are ruled by the Lord shall be briefly explained. +In general the hells are ruled by a general outflow from the heavens +of Divine good and Divine truth whereby the general endeavor flowing +forth from the hells is checked and restrained; also by a particular +outflow from each heaven and from each society of heaven. The hells +are ruled in particular by means of the angels, to whom it is granted +to look into the hells and to restrain insanities and disturbances +there; and sometimes angels are sent to them who moderate these +insanities and disturbances by their presence. But in general all in +the hells are ruled by means of their fears. Some are ruled by fears +implanted in the world and still inherent in them; but as these fears +are not sufficient, and gradually subside, they are ruled by fears of +punishments; and it is especially by these that they are deterred +from doing evil. The punishments in hell are manifold, lighter or +more severe in accordance with the evils. For the most part the more +wicked, who excel in cunning and in artifices, and who are able to +hold the rest in subjection and servitude by means of punishments and +consequent terror, are set over them; but these governors dare not +pass beyond the limits prescribed to them. It must be understood that +the sole means of restraining the violence and fury of those who are +in the hells is the fear of punishment. There is no other way. + + +544. It has been believed heretofore in the world that there is one +devil that presides over the hells; that he was created an angel of +light; but having become rebellious he was cast down with his crew +into hell. This belief has prevailed because the Devil and Satan, and +also Lucifer, are mentioned by name in the Word, and the Word in +those places has been understood according to the sense of the +letter. But by "the devil" and "Satan" there hell is meant, "devil" +meaning the hell that is behind, where the worst dwell, who are +called evil genii; and "Satan" the hell that is in front, where the +less wicked dwell, who are called evil spirits; and "Lucifer" those +that belong to Babel, or Babylon, who would extend their dominion +even into heaven. That there is no one devil to whom the hells are +subject is evident also from this, that all who are in the hells, +like all who are in the heavens, are from the human race (see n. +311-317); and that those who have gone there from the beginning of +creation to this time amount to myriads of myriads, and everyone of +them is a devil in accord with his opposition to the Divine while he +lived in the world (see above, n. 311, 312). + + + +545. LVII. THE LORD CASTS NO ONE INTO HELL; THE SPIRIT CASTS HIMSELF +DOWN. + +An opinion has prevailed with some that God turns away His face from +man, casts man away from Himself, and casts him into hell, and is +angry with him on account of his evil; and some believe also that God +punishes man and does evil to him. In this opinion they establish +themselves by the sense of the letter of the Word, where such things +are declared, not knowing that the spiritual sense of the Word, by +which the sense of the letter is made clear, is wholly different; and +consequently that the genuine doctrine of the church, which is from +the spiritual sense of the Word, teaches otherwise, namely, that God +never turns away His face from man, and never casts man away from +Himself, that He casts no one into hell and is angry with no one.{1} +Everyone, moreover, whose mind is enlightened perceives this to be +true when he reads the Word, from the simple truth that God is good +itself, love itself, and mercy itself; and that good itself cannot do +evil to any one, and love itself and mercy itself can not cast man +away from itself, because this is contrary to the very essence of +mercy and love, thus contrary to the Divine Itself. Therefore those +who think from an enlightened mind clearly perceive, when they read +the Word, that God never turns Himself away from man; and as He never +turns Himself away from him He deals with him from goodness, love, +and mercy, that is, wills good to him, loves him, and is merciful to +him. And from this they see that the sense of the letter of the Word, +in which such things are declared, has stored up within itself a +spiritual sense, and that these expressions that are used in the +sense of the letter in accommodation to man's apprehension and +according to his first and general ideas are to be explained in +accordance with the spiritual sense. + + {Footnote 1} In the Word anger and wrath are attributed to the + Lord, but they are in man, and it is so expressed because such + is the appearance to man when he is punished and damned (n. + 798, 5798, 6997, 8284, 8483, 8875, 9306, 10431). Evil also is + attributed to the Lord, although nothing but good is from Him + (n. 2447, 6071, 6991, 6997, 7533, 7632, 7679, 7926, 8227, 8228, + 8632, 9306). Why it is so expressed in the Word (n. 6071, 6991, + 6997, 7632, 7643, 7679, 7710, 7926, 8282, 9010, 9128). The Lord + is pure mercy and clemency (n. 6997, 8875). + + +546. Those who are enlightened see further that good and evil are two +opposites, and are therefore opposed as heaven and hell are, and that +all good is from heaven and all evil from hell; and as it is the +Divine of the Lord that makes heaven (n. 7-12), nothing but good +flows into man from the Lord, and nothing but evil from hell; thus +the Lord is continually withdrawing man from evil and leading him to +good, while hell is continually leading man into evil. Unless man +were between these two, he could have no thought nor any will, still +less any freedom or any choice; for all these man has by virtue of +the equilibrium between good and evil; consequently if the Lord +should turn Himself away, leaving man to evil alone, man would cease +to be man. All this shows that the Lord flows into every man with +good, into the evil man as well as the good; but with the difference +that the Lord is continually withdrawing the evil man from evil and +is continually leading the good man to good; and this difference lies +in the man himself, because he is the recipient. + + +547. From this it is clear that it is from hell that man does evil, +and from the Lord that he does good. But man believes that whatever +he does he does from himself, and in consequence of this the evil +that he does sticks to him as his own; and for this reason man is the +cause of his own evil, and in no way the Lord. Evil in man is hell in +him, for it is the same thing whether you say evil or hell. And since +man is the cause of his own evil he is led into hell, not by the Lord +but by himself. For so far is the Lord from leading man into hell +that it is He who delivers man from hell, and this He does so far as +man does not will and love to be in his own evil. All of man's will +and love continues with him after death (n. 470-484). He who wills +and loves evil in the world wills and loves the same evil in the +other life, but he no longer suffers himself to be withdrawn from it. +If, therefore, a man is in evil he is tied to hell, and in respect to +his spirit is actually there, and after death desires nothing so much +as to be where his evil is; consequently it is man who casts himself +into hell after death, and not the Lord. + + +548. How this comes about shall also be explained. When man enters +the other life he is received first by angels, who perform for him +all good offices, and talk with him about the Lord, heaven, and the +angelic life, and instruct him in things that are true and good. But +if the man, now a spirit, be one who knew about these things in the +world, but in heart denied or despised them, after some conversation +he desires and seeks to get away from these angels. As soon as the +angels perceive this they leave him. After some interaction with +others he at length unites himself with those who are in evil like +his own (see above, n. 445-452). When this takes place he turns +himself away from the Lord and turns his face towards the hell to +which he had been joined in the world, in which those abide who are +in a like love of evil. All this makes clear that the Lord draws +every spirit to Himself by means of angels and by means of influx +from heaven; but those spirits that are in evil completely resist, +and as it were tear themselves away from the Lord, and are drawn by +their own evil, thus by hell, as if by a rope. And as they are so +drawn, and by reason of their love of evil are eager to follow, it is +evident that they themselves cast themselves into hell by their own +free choice. Men in the world because of their idea of hell are +unable to believe that this is so. In fact, in the other life before +the eyes of those who are outside of hell it does not so appear; but +only so to those who cast themselves into hell, for such enter of +their own accord. Those who enter from a burning love of evil appear +to be cast headlong, with the head downwards and the feet upwards. It +is because of this appearance that they seem to be cast into hell by +Divine power. (But about this more will be said below, n. 574.) From +all this it can be seen that the Lord casts no one into hell, but +everyone casts himself into hell, both while he is living in the +world and also after death when he comes among spirits. + + +549. The Lord from His Divine Essence, which is goodness, love, and +mercy, is unable to deal in the same way with every man, because +evils and their falsities prevent, and not only quench His Divine +influx but even reject it. Evils and their falsities are like black +clouds which interpose between the sun and the eye, and take away the +sunshine and the serenity of its light; although the unceasing +endeavor of the sun to dissipate the opposing clouds continues, for +it is operating behind them; and in the meantime transmits something +of obscure light into the eye of man by various roundabout ways. It +is the same in the spiritual world. The sun there is the Lord and the +Divine love (n. 116-140); and the light there is the Divine truth (n. +126-140); black clouds there are falsities from evil; the eye there +is the understanding. So far as any one in that world is in falsities +from evil he is encompassed by such a cloud, which is black and dense +according to the degree of his evil. From this comparison it can be +seen that the Lord is unceasingly present with everyone, but that He +is received variously. + + +550. Evil spirits are severely punished in the world of spirits in +order that by means of punishments they may be deterred from doing +evil. This also appears to be from the Lord; and yet nothing of +punishment there is from the Lord, but is from the evil itself; since +evil is so joined with its own punishment that the two cannot be +separated. For the infernal crew desire and love nothing so much as +doing evil, especially inflicting punishments and torment upon +others; and they maltreat and inflict punishments upon everyone who +is not protected by the Lord. When, therefore, evil is done from an +evil heart, because it thereby discards all protection from the Lord, +infernal spirits rush upon the one who does the evil, and inflict +punishment. This may be partly illustrated by evils and their +punishments in the world, where the two are also joined. For laws in +the world prescribe a penalty for every evil; therefore he that +rushes into evil rushes also into the penalty of evil. The only +difference is that in the world the evil may be concealed; but in the +other life it cannot be concealed. All this makes clear that the Lord +does evil to no one; and that it is the same as it is in the world, +where it is not the king nor the judge nor the law that is the cause +of punishment to the guilty, because these are not the cause of the +evil in the evil doer. + + + +551. LVIII. ALL WHO ARE IN THE HELLS ARE IN EVILS AND IN FALSITIES +THEREFROM DERIVED FROM THE LOVES OF SELF AND OF THE WORLD. + +All who are in the hells are in evils and in falsities therefrom, and +no one there is in evils and at the same time in truths. In the world +evil men for the most part have some knowledge of spiritual truths, +which are the truths of the church, having been taught them from +childhood and later by preaching and by reading the Word; and +afterwards they have talked about them. Some have even led others to +believe that they are Christians at heart because of their knowing +how to talk with pretended affection in harmony with the truth, also +how to act uprightly as if from spiritual faith. But those of this +class whose interior thoughts have been hostile to these truths, and +who have refrained from doing the evils that were in harmony with +their thoughts only because of the civil laws, or with a view to +reputation, honors, and gain, are all of them evil in heart, and are +in truths and goods not in respect to their spirit but only in +respect to their body; and consequently, when their externals are +taken away from them in the other life, and their internals which +pertain to their spirit are revealed, they are wholly in evils and +falsities, and not at all in truths and goods; and it is thus made +clear that truths and goods resided only in their memory merely as +things known about, and that they brought them forth therefrom when +talking, putting on a semblance of good seemingly from spiritual love +and faith. When such are let into their internals and thus into their +evils they are no longer able to speak what is true, but only what is +false; since they speak from evils; for to speak what is true from +evils is then impossible, since the spirit is nothing but his own +evil, and from evil what is false goes forth. Every evil spirit is +reduced to this state before he is cast into hell (see above, +n. 499-512). This is called being vastated in respect to truths and +goods.{1} Vastation is simply being let into one's internals, that +is, into what is the spirit's own, or into the spirit itself (see +above, n. 425). + + {Footnote 1} Before the evil are cast down into hell they are + devastated of truths and goods, and when these have been taken + away they are of themselves carried into hell (n. 6977, 7039, + 7795, 8210, 8232, 9330). The Lord does not devastate them, but + they devastate themselves (n. 7643, 7926). Every evil has in it + what is false; therefore those who are in evil are also in + falsity, although some do not know it (n. 7577, 8094). Those + who are in evil must needs think what is false when they think + from themselves (n. 7437). All who are in hell speak falsities + from hell (n. 1695, 7351, 7352, 7357, 7392, 7689). + + +552. When man after death comes into this state he is no longer a +man-spirit, as he was in his first state (of which above, n. +491-498), but is truly a spirit; for he is truly a spirit who has a +face and body that correspond to his internals which pertain to his +mind, that is, has an external form that is a type or effigy of his +internals. A spirit is such after he has passed through the first and +second states spoken of above; consequently when he is looked upon +his character is at once known, not only from his face and from his +body, but also from his speech and movements; and as he is then in +himself he can be nowhere else than where his like are. [2] For in +the spiritual world there is a complete sharing of affections and +their thoughts, and in consequence a spirit is conveyed to his like +as if of himself, since it is done from his affection and its +delight. In fact, he turns himself in that direction; for thus he +inhales his own life or draws his breath freely, which he cannot do +when he turns another way. It must be understood that this sharing +with others in the spiritual world is effected in accordance with the +turning of the face, and that each one has constantly before his face +those who are in a love like his own, and this in every turning of +the body (see above, n. 151) [3] In consequence of this all infernal +spirits turn themselves away from the Lord toward the densely dark +body and the dark body that are there in place of the sun and moon of +this world, while all the angels of heaven turn themselves to the +Lord as the sun of heaven and as the moon of heaven (see above, +n. 123, 143, 144, 151). From all this it is clear that all who are in +the hells are in evils and in falsities therefrom; also that they are +turned to their own loves. + + +553. All spirits in the hells, when seen in any light of heaven, +appear in the form of their evil; for everyone there is an image of +his evil, since his interiors and his exteriors act as a one, the +interiors making themselves visible in the exteriors, which are the +face, body, speech and movements; thus the character of the spirit is +known as soon as he is seen. In general evil spirits are forms of +contempt of others and of menaces against those who do not pay them +respect; they are forms of hatreds of various kinds, also of various +kinds of revenge. Fierceness and cruelty from their interiors show +through these forms. But when they are commended, venerated, and +worshiped by others their faces are restrained and take on an +expression of gladness from delight. [2] It is impossible to describe +in a few words how all these forms appear, for no one is like +another, although there is a general likeness among those who are in +the same evil, and thus in the same infernal society, from which, as +from a plane of derivation, the faces of all are seen to have a +certain resemblance. In general their faces are hideous, and void of +life like those of corpses; the faces of some are black, others fiery +like torches, others disfigured with pimples, warts, and ulcers; some +seem to have no face, but in its stead something hairy or bony; and +with some only the teeth are seen; their bodies also are monstrous; +and their speech is like the speech of anger or of hatred or of +revenge; for what everyone speaks is from his falsity, while his tone +is from his evil. In a word, they are all images of their own hell. +[3] I have not been permitted to see what the form of hell itself in +general is; I have only been told that as the entire heaven in one +complex reflects a single man (n. 59-67), so the entire hell in one +complex reflects a single devil, and might be exhibited in an image +of a single devil (see above, n. 544). But the forms of particular +hells or infernal societies I have often been permitted to see; for +at their entrances, which are called the gates of hell, a monster +commonly appears that represents in a general way the form of those +within. The fierce passions of those who dwell there are represented +at the same time in horrible and hideous ways that I forbear to +describe. [4] But it must be understood that this is the way infernal +spirits appear in the light of heaven, while among themselves they +appear as men. This is of the Lord's mercy, that they may not appear +as loathsome to one another as they appear before the angels. But +this appearance is a fallacy, for as soon as any ray of light from +heaven is let in, their human forms appear changed into monstrous +forms, such as they are in themselves (as has been described above). +For in the light of heaven everything appears as it is in itself. For +this reason they shun the light of heaven and cast themselves down +into their own light, which is like that from lighted coals, and in +some cases like that from burning sulphur; but this light also is +turned into mere thick darkness when any light from heaven flows in +upon it. This is why the hells are said to be in thick darkness and +in darkness; and why "thick darkness" and "darkness" signify +falsities derived from evil, such as are in hell. + + +554. From an inspection of these monstrous forms of spirits in the +hells (which, as I have said, are all forms of contempt of others and +of menaces against those who do not pay them honor and respect, also +forms of hatred and revenge against those who do not favor them), it +became evident that in general they were all forms of the love of +self and the love of the world; and that the evils of which these are +the specific forms have their origin in these two loves. Moreover, I +have been told from heaven, and it has been proved to me by much +experience, that these two loves, the love of self and the love of +the world, rule in the hells and constitute the hells as love to the +Lord and love towards the neighbor rule in the heavens and constitute +the heavens; also that the two loves that are the loves of hell and +the two loves that are the loves of heaven are diametrically opposite +to each other. + + +555. At first I wondered how it is that love of self and love of the +world could be so diabolical, and how those who are in these loves +could be such monsters in appearance; for in the world not much +thought is given to love of self, but only to that elated state of +mind in external matters which is called haughtiness, and that alone, +being so apparent to the sight, is regarded as love of self. +Furthermore, love of self, when it is not so displayed, is believed +in the world to be the very fire of life by which man is stimulated +to seek employment and to perform uses, and if he found no honor or +glory in these his mind would grow torpid. It is asked, Who has ever +done any worthy, useful, and distinguished deed except for the sake +of being praised and honored by others, or regarded with esteem and +honor by others? And can this be from any other source than the fire +of love for glory and honor, consequently for self. For this reason, +it is unknown in the world that love of self, regarded in itself, is +the love that rules in hell and constitutes hell in man. This being +so I will first describe what the love of self is, and then will show +that all evils and their falsities spring from that love as their +fountain. + + +556. The love of self is wishing well to oneself alone, and to others +only for the sake of self, even to the church, one's country, or any +human society. It consists also in doing good to all these solely for +the sake of one's own reputation, honor, and glory; and unless these +are seen in the uses he performs in behalf of others he says in his +heart, How does it concern me? Why should I do this? What shall I get +from it? and therefore he does not do it. Evidently, then, he who is +in the love of self does not love the church or his country or +society, nor any use, but himself alone. His delight is solely the +delight of the love of self; and as the delight that comes forth from +his love is what constitutes the life of man, his life is a life of +self; and a life of self is a life from what is man's own, and what +is man's own, regarded in itself, is nothing but evil. He who loves +himself loves also those who belong to him, that is, in particular, +his children and grandchildren, and in general, all who are at one +with him, whom he calls his. To love these is to love himself, for he +regards them as it were in himself, and himself in them. Among those +whom he calls his are also all who commend, honor, and pay their +court to him. + + +557. What love of self is can be seen by comparing it with heavenly +love. Heavenly love consists in loving uses for the sake of uses, or +goods for the sake of goods, which are done by man in behalf of the +church, his country, human society, and a fellow-citizen; for this is +loving God and loving the neighbor, since all uses and all goods are +from God, and are the neighbor who is to be loved. But he who loves +these for the sake of himself loves them merely as servants, because +they are serviceable to him; consequently it is the will of one who +is in self-love that the church, his country, human societies, and +his fellow citizens, should serve him, and not he them, for he places +himself above them and places them beneath himself. Therefore so far +as any one is in love of self he separates himself from heaven, +because he separates himself from heavenly love. + + +558. [a.] Furthermore, so far as any one is in heavenly love, which +consists in loving uses and goods and being moved by delight of heart +when doing them for the sake of the church, country, human society, +and ones fellow-citizens, he is so far led by the Lord, because that +love is the love in which the Lord is, and which is from Him. But so +far as any one is in the love of self, which consists in performing +uses and goods for the sake of himself, so far he is led by himself; +and so far as any one is led by himself he is not led by the Lord. +And from this it also follows that so far as any one loves himself he +separates himself from the Divine, thus also from heaven. To be led +by one's self is to be led by what is one's own; and what is man's +own is nothing but evil; for man's inherited evil consists in loving +self more than God, and the world more than heaven.{1} Whenever man +looks to himself in the good that he does he is let into what is his +own, that is, into his inherited evils for he then looks from good to +himself and from himself to good, and therefore he presents an image +of himself in his good, and not an image of the Divine. That this is +so has also been proved to me by experience. There are evil spirits +whose dwelling places are in the middle quarter between the north and +the west, beneath the heavens, who are skilled in the art of leading +well-disposed spirits into their nature [proprium] and thus into +evils of various kinds. This they do by leading them into thoughts +about themselves, either openly by praises and honors, or secretly by +directing their affections to themselves; and so far as this is done +they turn the faces of the well-disposed spirits away from heaven, +and to the same extent they obscure their understanding and call +forth evils from what is their own. + + {Footnote 1} Man's own, which he derives by inheritance from + his parents, is nothing but dense evil (n. 210, 215, 731, 876, + 987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550, 10283, + 10284, 10286, 10731). Man's own is loving self more than God, + and the world more than heaven, and making nothing of one's + neighbor in comparison with oneself, except for the sake of + self, that is one's own self; thus it consists in love of self + and of the world (n. 694, 731, 4317, 5660). All evils flow from + the love of self and the love of the world when these + predominate (n. 1307, 1308, 1321, 1594, 1691, 3413, 7255, 7376, + 7488, 7489, 8318, 9335, 9348, 10038, 10742). These evils are + contempt of others, enmity, hatred, revenge, cruelty, deceit + (n. 6667, 7370, 7374, 9348, 10038, 10742). From these evils all + falsity flows (n. 1047, 10283, 10284, 10286). + + +558. [b.] That the love of self is the opposite of love to the +neighbor can be seen from the origin and essence of both. The love of +the neighbor of one who is in the love of self begins with oneself, +for he claims that everyone is neighbor to himself; and it goes forth +from him as its center to all who make one with him, diminishing in +accordance with the degree of their conjunction with him by love. All +outside of this circle are regarded as of no account; and those who +are opposed to those in the circle and to their evils are accounted +as enemies, whatever their character may be, however wise, upright, +honest, or just. But spiritual love to the neighbor begins with the +Lord, and goes forth from Him as its center to all who are conjoined +to Him by love and faith, going forth in accordance with the quality +of their love and faith.{1} Evidently, then, the love of the neighbor +that has its beginning in man is the opposite of the love to the +neighbor that has its beginning in the Lord; and the former proceeds +from evil because it proceeds from what is man's own, while the +latter proceeds from good because it proceeds from the Lord, who is +good itself. Evidently, also, the love of the neighbor that proceeds +from man and from what is his own is corporeal, while the love to the +neighbor that proceeds from the Lord is heavenly. In a word, in the +man in whom love of self prevails that love constitutes the head, and +heavenly love constitutes the feet. On that love he stands; and if it +does not serve him he tramples it under foot. This is the cause of +the appearance that those who are cast down into hell fall with the +head downward towards hell, and with the feet upwards towards heaven +(see above, n. 548). + + {Footnote 1} Those who do not know what it is to love the + neighbor imagine every man to be a neighbor, and that good is + to be done to everyone who is in need of help (n. 6704). They + also believe that everyone is neighbor to himself, and thus + that love to the neighbor begins with self (n. 6933). Those who + love themselves above all things, that is, with whom self-love + prevails, also make love to the neighbor to begin with + themselves (n. 6710). In what manner everyone is neighbor to + himself, explained (n. 6933-6938). But those who are + Christians and who love God above all things make love to the + neighbor to begin with the Lord, because He is to be loved + above all things (n. 6706, 6711, 6819, 6824). The distinctions + of neighbor are as many as the distinctions of good from the + Lord, and there should be distinction in doing good to everyone + in accordance with the quality of his state, and this is a + matter of Christian prudence (n. 6707, 6709, 6711, 6818). These + distinctions are innumerable, and for this reason the ancients, + who knew what is meant by the neighbor, reduced the exercises + of charity into classes, which they denoted by suitable names, + and from this knew in what respect everyone was a neighbor, and + in what manner good was to be done to everyone with prudence + (n. 2417, 6628, 6705, 7259-7262). The doctrine in the ancient + churches was the doctrine of charity towards the neighbor, and + from this they had wisdom (n. 2417, 2385, 3419, 3420, 4844, + 6628). + + +559. Again, love of self is such that so far as the reins are given +it, that is, so far as external bonds are removed, which are fears of +the law and its penalties, and of the loss of reputation, honor, +gain, employment, and life, so far it rushes on until it finally +longs to rule not only over the entire world but also over the entire +heaven, and over the Divine Himself, knowing no limit or end. This +propensity lurks hidden in everyone who is in love of self, although +it is not manifest to the world, where it is held in check by such +bonds as have been mentioned. Everyone can see examples of this in +potentates and kings who are subject to no such restraints and bonds, +but rush on and subjugate provinces and kingdoms so far as they are +successful, and aspire to power and glory without limit; and still +more strikingly in the Babylon of this day, which has extended its +dominion into heaven, and has transferred to itself all the Divine +power of the Lord, and continually lusts for more. That such men, +when they have entered after death the other life, are directly +opposed to the Divine and to heaven, and are on the side of hell, can +be seen in the little work on The Last Judgment and the Destruction +of Babylon. + + +560. Picture to yourself a society of such persons, all of whom love +themselves alone and love others only so far as they make one with +themselves, and you will see that their love is precisely like the +love of thieves for each other, who embrace and call one another +friends so long as they are acting together; but when they cease to +act together and discard their subordination to one another, they +rise up against and murder one another. When the interiors or the +minds of such are explored they will be seen to be full of bitter +hatred one against another, and at heart will laugh at all justice +and honesty, and likewise at the Divine, which they reject as of no +account. This is still more evident in the societies of such in the +hells treated of below. + + +561. The interiors pertaining to the thoughts and affections of those +who love themselves above all things are turned towards themselves +and the world, and thus are turned away from the Lord and from +heaven; and consequently they are obsessed with evils of every kind, +and the Divine cannot flow in; for if it does flow in it is instantly +submerged in thoughts of self, and is defiled, and is also mingled +with the evils that flow from what is their own. This is why all such +in the other life look backwards away from the Lord, and towards the +densely dark body that is there in the place of the sun of the world, +and is diametrically opposite to the sun of heaven, which is the Lord +(see above, n. 123). "Thick darkness" signifies evil, and the "sun of +the world" the love of self.{1} + + {Footnote 1} "The sun of the world" signifies the love of self + (n. 2441). In this sense "to worship the sun" signifies to + worship those things that are antagonistic to heavenly love and + to the Lord (n. 2441, 10584). "The sun's growing hot" means an + increasing lust of evil (n. 8487). + + +562. The evils of those who are in the love of self are, in general, +contempt of others, envy, enmity against all who do not favor them, +and consequent hostility, hatred of various kinds, revenge, cunning, +deceit, unmercifulness, and cruelty; and in respect to religious +matters there is not merely a contempt for the Divine and for Divine +things, which are the truths and goods of the church, but also +hostility to them. When man becomes a spirit this hostility is turned +into hatred; and then he not only cannot endure to hear these truths +and goods mentioned, he even burns with hatred against all who +acknowledge and worship the Divine. I once talked with a certain +spirit who in the world had been a man in authority, and had loved +self to an unusual degree; and when he simply heard some one mention +the Divine, and especially when he heard him mention the Lord, he was +so excited by hatred arising from anger as to burn with the desire to +kill; and when the reins of his love were loosened he wished to be +the devil himself, that from his love of self he might continually +infest heaven. This is the desire also of some of the Papist religion +when they perceive in the other life that the Lord has all power and +they have none. + + +563. Certain spirits were seen by me in the western quarter towards +the south, who said that they had been in positions of great dignity +in the world, and that they deserved to be more highly esteemed than +others and to rule over others. Their interior character was explored +by angels, and it was found that in their offices in the world they +had not looked to uses but to themselves, and thus that they had set +themselves before uses. But as they were very eager and importunate +to be set over others they were allowed to associate with those who +were consulting about matters of great importance; but it was +perceived that they were unable to give any thought to the business +under discussion, or to see matters as they are in themselves, or to +speak with reference to the use of the thing, but were able to speak +only with reference to self, and that they wished to act from what is +pleasing on the ground of favor. They were therefore dismissed from +that duty, and left to seek employment for themselves elsewhere. +Therefore they went further into the western quarter, where they were +received here and there, but everywhere were told that they thought +only of themselves, and of no business except with reference to self, +and for this reason were stupid and like merely sensual corporeal +spirits. On this account wheresoever they went they were sent away. +Some time afterwards they were seen reduced to a destitute state and +asking alms. Thus it was made clear that those who are in the love of +self, however from the fire of that love they may seem to speak in +the world wisely, speak merely from the memory, and not from any +rational light. Therefore in the other life, when they are no longer +permitted to bring forth the things of the natural memory, they are +more stupid than others, and for the reason that they are separated +from the Divine. + + +564. There are two kinds of dominion, one of love towards the +neighbor and the other of love of self. These two dominions in their +essence are direct opposites. One who rules from love towards the +neighbor wills good to all, and loves nothing so much as uses, that +is, serving others; which is willing good to others and performing +uses, either to the church, or to the country, or to society, or to a +fellow citizen. This is his love and the delight of his heart. +Moreover, so far as he is exalted to dignities above others he +rejoices, not for the sake of the dignities but for the sake of the +uses he is then able to perform in greater abundance and of a higher +order. Such dominion exists in the heavens. [2] But one who rules +from the love of self wills good to no one except himself; the uses +he performs are for the sake of his own honor and glory, which to him +are the only uses; his end in serving others is that he may himself +be served, honored, and permitted to rule; he seeks dignities not for +the sake of the good offices he may render to his country and the +church, but that he may gain eminence and glory and thereby the +delight of his heart. [3] Moreover this love of dominion continues +with everyone after his life in the world. Those that have ruled from +love towards the neighbor are entrusted with authority in the +heavens; but then it is not they who rule, but the uses which they +love; and when uses rule the Lord rules. But those who have ruled +while in the world are in hell, and are there vile slaves. I have +seen those who had power in the world, but who exercised dominion +from love of self, cast out among the most vile, and some among those +who are in excrementitious places. + + +565. But in respect to the love of the world: it is a love opposed to +heavenly love in a less degree than love of self, because the evils +hidden within it are lesser evils. The love of the world consists in +one's desiring to secure to himself, by any kind of artifice, the +wealth of others, and in setting his heart upon riches, and +permitting the world to draw him and lead him away from spiritual +love, which is love towards the neighbor, and thus from heaven and +from the Divine. But this love is manifold. There is a love of wealth +for the sake of being exalted to honors, when these alone are loved. +There is a love of honors and dignities with a view to the increase +of wealth. There is a love of wealth for the sake of various uses +that give delight in the world. There is a love of wealth merely for +the sake of wealth, which is a miserly love; and so on. The end for +the sake of which wealth is sought is called its use; and it is the +end or use that gives to love its quality; for the love is such as is +the end in view, and all other things merely serve it as means. + + + +566. LVIV. WHAT HELL FIRE IS AND WHAT THE GNASHING OF TEETH IS. + +What eternal fire is, and what the gnashing of teeth is, which are +mentioned in the Word in reference to those who are in hell, scarcely +any one as yet has known, because the contents of the Word have been +thought about only in a material way, and nothing has been known +about its spiritual sense. So fire has been understood by some to +mean material fire, by others to mean torment in general, by others +remorse of conscience, and others have held that it is mentioned +merely to excite terror in the wicked. Likewise some have supposed +the gnashing of teeth to mean actual gnashing, and some only a +horror, such as is excited when such a collision of teeth is heard. +But any one who is acquainted with the spiritual meaning of the Word +may know what eternal fire is, and what the gnashing of teeth is; for +every expression and every meaning of the expressions in the Word +contains a spiritual meaning, since the Word in its bosom is +spiritual; and what is spiritual can be set before man only in +natural forms of expression, because man is in the natural world and +thinks from the things of that world. Therefore it shall now be told +what is meant by "eternal fire" and "the gnashing of teeth" into +which the spirits of evil men enter after death, or which their +spirits, then in the spiritual world, endure. + + +567. There are two origins of heat, one the sun of heaven which is +the Lord, and the other the sun of the world. The heat that is from +the sun of heaven, that is, the Lord, is spiritual heat; and this in +its essence is love (see above, n. 126-140); but the heat from the +sun of the world is natural heat, and this in its essence is not +love, but serves spiritual heat or love as a receptacle. Evidently +love in its essence is heat, since it is love, in accord with its +degree and quality, that gives heat to the mind, and thence to the +body; and this man experiences as well in the winter as in the +summer. The heating of the blood is from the same source. That the +natural heat that springs from the sun of the world serves spiritual +heat as a receptacle is evident from the heat of the body, which is +excited by the heat of its spirit, and is a kind of substitute for +that heat in the body. It is especially evident from the spring and +summer heat in animals of every kind which then annually renew their +loves. [2] It is not the natural heat that produces this effect, but +it disposes their bodies to receive the heat that flows into them +from the spiritual world; for the spiritual world flows into the +natural as cause into effect. Whoever believes that natural heat +produces these loves is much deceived, for influx is from the +spiritual world into the natural world, and not from the natural +world into the spiritual; and as all love belongs to the life itself +it is spiritual. [3] Again, he who believes that any thing comes +forth in the natural world without influx from the spiritual world is +deceived, for what is natural comes forth and continues to exist only +from what is spiritual. Furthermore, the subjects of the vegetable +kingdom derive their germinations from influx out of the spiritual +world. The natural heat of spring time and summer merely disposes the +seeds into their natural forms by expanding and opening them so that +influx from the spiritual world can there act as a cause. These +things are mentioned to make clear that there are two kinds of heat, +spiritual heat and natural heat; and that spiritual heat is from the +sun of heaven and natural heat from the sun of the world, and that +influx and consequent cooperation produce the effects that appear +before the eyes in the world.{1} + + {Footnote 1} There is an influx from the spiritual world into + the natural world (n. 6053-6058, 6189-6215, 6307-6327, + 6466-6495, 6598-6626). There is also an influx into the lives + of animals (n. 5850). And into the subjects of the vegetable + kingdom (n. 3648). This influx is a continual endeavor to act + in accordance with the Divine order (n. 6211 at the end). + + +568. Spiritual heat in man is the heat of his life, because, as was +said above, it is in its essence love. This heat is what is meant in +the Word by "fire," love to the Lord and love towards the neighbor by +"heavenly fire," and love of self and love of the world by "infernal +fire." + + +569. Infernal fire or love springs from a like origin as heavenly +fire or love, namely, the sun of heaven, or the Lord; but it is made +infernal by those who receive it. For all influx from the spiritual +world varies in accordance with reception, that is, in accordance +with the forms into which it flows, just as it is with the heat and +light from the sun of the world. The heat from that sun flowing into +shrubberies and beds of flowers produces vegetation, and draws forth +grateful and sweet odors; but the same heat flowing into +excrementitious and decaying substances produces putrefactions, and +draws forth rank and disgusting stenches. In like manner the light +from the same sun produces in one subject beautiful and pleasing +colors, in another unbeautiful and disagreeable colors. The same is +true of the heat and light from the sun of heaven, which is love. +When the heat, or love, from that sun flows into good, as it does in +good men and angels, it makes their good fruitful; but when it flows +into the evil it produces a contrary effect, for their evils either +suffocate it or pervert it. In like manner when the light of heaven +flows into the truths of good it imparts intelligence and wisdom; but +when it flows into the falsities of evil it is turned into insanities +and phantasies of various kinds. Thus in every instance the result is +in accordance with reception. + + +570. As infernal fire is the love of self and of the world it is also +every lust of these loves, since lust is love in its continuity, for +what a man loves he continually lusts after. Infernal fire is also +delight, since what a man loves and lusts after he perceives, when he +obtains it, to be delightful. Man's delight of heart is from no other +source. Infernal fire, therefore, is the lust and delight that spring +from these two loves as their origins. The evils flowing from these +loves are contempt of others, enmity, and hostility against those who +do not favor them, envy, hatred, and revenge, and from these +fierceness and cruelty; and in respect to the Divine they are denial +and consequent contempt, derision, and detraction of the holy things +of the church; and after death, when man becomes a spirit, these +evils are changed to anger and hatred against these holy things (see +above, n. 562). And as these evils breathe forth continually the +destruction and murder of those whom they account as enemies, and +against whom they burn with hatred and revenge, so it is the delight +of their life to will to destroy and kill, and so far as they are +unable to do this, to will to do mischief, to injure, and to exercise +cruelty. [2] Such is the meaning of "fire" in the Word, where the +evil and the hells are treated of, some passages from which I will +here quote in the way of proof: + + Everyone is a hypocrite and an evil doer, and every mouth + speaketh folly. For wickedness burneth as the fire; it + devoureth the briers and thorns, and kindleth in the + thickets of the forests, and they roll upward in the + rising of smoke; and the people is become like food for + fire; no man spareth his brother (Isa. 9:17-19). + + I will show wonders in the heavens, and in the earth blood + and fire, and pillars of smoke; the sun shall be turned + into darkness (Joel 2:30, 31). + + The land shall become burning pitch; it shall not be + quenched night nor day; the smoke thereof shall go up + forever (Isa. 34:9, 10). + + Behold the day cometh burning as a furnace, and all the + proud and every worker of wickedness shall be stubble; and + the day that cometh shall set them on fire (Mal. 4:1). + + Babylon is become a habitation of demons. They cried out + as they saw the smoke of her burning. Her smoke goeth up + unto the ages of the ages (Apoc. 18:2, 18; 19:3). + + He opened the pit of the abyss, and there went up a smoke + out of the pit as the smoke of a great furnace; and the + sun was darkened, and the air, by the smoke of the pit + (Apoc. 9:2). + + Out of the mouth of the horses went forth fire and smoke + and brimstone; by these was the third part of men killed, + by the fire and by the smoke and by the brimstone (Apoc. + 4:17, 18). + + If any one adores the beast he shall drink of the wine of + the wrath of God mixed with unmixed wine in the cup of His + anger, and shall be tormented with fire and brimstone + (Apoc. 16:9, 10). + + The fourth angel poured out his bowl upon the sun; and it + was given unto it to scorch men with fire; therefore men + were scorched with great heat (Apoc. 16:8, 9). + + They were cast into a lake burning with fire and brimstone + (Apoc. 19:20; 20:14, 15; 21:8). + + Every tree that bringeth not forth good fruit shall be + hewn down and cast into the fire (Matt. 3:10; Luke 3:9). + + The Son of man shall send His angels, and they shall + gather out of His kingdom all things that cause stumbling + and them that do iniquity, and shall cast them into a + furnace of fire (Matt. 13:41, 42, 50). + + The King shall say to them that are on the left hand, + Depart from Me, ye cursed, into eternal fire, prepared for + the devil and his angels (Matt. 25:41). + + They shall be sent into everlasting fire, into the hell of + fire, where their worm shall not die, and the fire shall + not be quenched (Matt. 18:8, 9; Mark 9:43-49). + + The rich man in hell said to Abraham that he was tormented + in flame (Luke 16:24). + +In these and in many other passages "fire" means the lust pertaining +to love of self and love of the world, and the "smoke" therefrom +means falsity from evil. + + +571. As the lust of doing the evils that are from the love of self +and of the world is meant by "infernal fire," and as such is the lust +of all in the hells (as shown in the foregoing chapter) so when the +hells are opened there is an appearance of fire with smoke, such as +is seen in conflagrations, a dense fire from the hells where the love +of self prevails, and a flaming fire from the hells where love of the +world prevails. But when the hells are closed this fiery appearance +is not seen, but in its place there is a kind of obscurity like a +condensation of smoke; although the fire still rages within, as can +be seen by the heat exhaling therefrom, which is like the heat from +the burnt ruins after a fire, and in some places like the heat from a +heated furnace, in others like the heat from a hot bath. When this +heat flows into man it excites lusts in him, and in evil men hatred +and revenge, and in the sick insanities. Such is the fire or such the +heat that affects those who are in the above-mentioned loves, because +in respect to their spirit they are attached to those hells, even +while living in the body. But it must be understood that those who +are in the hells are not in fire; the fire is an appearance; those +there are conscious of no burning, but only of a warmth like that +which they had felt when in the world. This appearance of fire is +from correspondence, since love corresponds to fire, and all things +seen in the spiritual world are seen in accordance with +correspondences. + + +572. It must be noted that this infernal fire or heat is changed into +intense cold when heat from heaven flows in; and those who are in it +then shiver like those seized with chills and fever, and are inwardly +distressed; and for the reason that they are in direct opposition to +the Divine; and the heat of heaven (which is Divine love) +extinguishes the heat of hell (which is the love of self), and with +it the fire of their life; and this is the cause of such cold and +consequent shivering and distress. This is accompanied by thick +darkness and by infatuation and mutual blindness therefrom. But this +rarely happens, and only when outbreaks that have increased beyond +measure need to be repressed. + + +573. Since infernal fire means every lust for doing evil that flows +forth from the love of self, this fire means also such torment as +exists in the hells. For the lust from that love is a lust for +injuring others who do not honor, venerate and worship oneself; and +in proportion to the anger thereby excited, and the hatred and +revenge from that anger, is there a lust for venting one's rage upon +them. When such lust is active in everyone in a society, and is +restrained by no external bond, such as the fear of the law, and of +the loss of reputation, honor, gain, and life, everyone from the +impulse of his own evil rushes upon another; and so far as he +prevails subjugates the rest and subjects them to his dominion, and +vents his rage with delight upon those who do not submit themselves. +This delight is so intimately united with the delight of bearing rule +that they exist in the same measure, since the delight of doing harm +is contained in all enmity, envy, hatred, and revenge, which as said +above, are the evils of that love. All the hells are such societies, +and in consequence everyone there bears hatred in his heart against +others, and from hatred bursts forth into cruelty so far as he has +power. These cruelties and their torments are also meant by infernal +fire, since they are the effects of lusts. + + +574. It has been shown above (n. 548) that an evil spirit casts +himself into hell of his own accord. It shall now be told in a few +words how this comes about, when yet there are in hell such torments. +From every hell there exhales a sphere of the lusts of those who are +in it. Whenever this sphere is perceived by one who is in a like lust +he is affected at heart and filled with delight, for lust and its +delight make one, since whatever one lusts after is delightful to +him; and because of this a spirit turns himself hellwards, and from +delight of heart lusts to go thither, since he does not yet know that +such torments exist there, although he who knows it still lusts to go +there. For no one in the spiritual world can resist his lust, because +his lust belongs to his love, and his love belongs to his will, and +his will belongs to his nature, and everyone there acts from his +nature. [2] When, therefore, a spirit of his own accord and from his +freedom drifts towards his hell and enters it, he is received at +first in a friendly manner, which makes him believe that he has come +among friends. But this continues for a few hours only. In the +meanwhile he is explored in respect to his astuteness and consequent +ability; and when this has been done they begin to infest him, and +this by various methods, and with gradually greater severity and +vehemence. This is accomplished by introducing him more interiorly +and deeply into hell; for the more interior and deeper the hell the +more malignant are the spirits. After these infestations they begin +to treat him cruelly by punishments, and this goes on until he is +reduced to the condition of a slave. [3] But rebellious movements are +continually springing up there, since everyone wishes to be greatest, +and burns with hatred against the others; and in consequence new +uprisings occur, and thus one scene is changed into another, and +those who are made slaves are delivered that they may assist some new +devil to subjugate others; and again those who refuse to submit and +render implicit obedience are tormented in various ways; and so on +continually. Such torments are the torments of hell, which are called +hell fire. + + +575. Gnashing of teeth is the continual contention and combat of +falsities with each other, consequently of those who are in +falsities, joined with contempt of others, with enmity, mockery, +ridicule, blaspheming; and these evils burst forth into lacerations +of various kinds; since everyone fights for his own falsity and calls +it truth. These contentions and combats are heard outside of these +hells like the gnashings of teeth; and are also turned into gnashings +of teeth when truths from heaven flow in among them. In these hells +are all who have acknowledged nature and have denied the Divine. In +the deeper of these hells are those that have confirmed themselves in +such denials. As such are unable to receive any thing of light from +heaven, and are thus unable to see any thing inwardly in themselves, +they are for the most part corporeal sensual spirits, who believe +nothing except what they see with their eyes and touch with their +hands. Therefore all the fallacies of the senses are truths to them; +and it is from these that they dispute. This is why their contentions +are heard as gnashings of teeth; for in the spiritual world all +falsities give a grating sound, and the teeth correspond to the +outmost things in nature and to the outmost things in man, which are +corporeal sensual.{1} (That there is gnashing of teeth in the hells +may be seen in Matthew 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke +13:28.) + + {Footnote 1} The correspondence of the teeth (n. 5565-5568). + Those who are purely sensual and have scarcely anything of + spiritual light correspond to the teeth (n. 5565). In the Word + a tooth signifies the sensual, which is the outmost of the life + of man (n. 9052, 9062). Gnashing of teeth in the other life + comes from those who believe that nature is everything and the + Divine nothing (n. 5568). + + + +576. LX. THE MALICE AND HEINOUS ARTIFICES OF INFERNAL SPIRITS + +In what way spirits are superior to men everyone can see and +comprehend who thinks interiorly and knows any thing of the operation +of his own mind; for in his mind he can consider, evolve, and form +conclusions upon more subjects in a single moment than he can utter +or express in writing in half an hour. This shows the superiority of +man when he is in his spirit, and therefore when he becomes a spirit. +For it is the spirit that thinks, and it is the body by which the +spirit expresses its thoughts in speech or writing. In consequence of +this, when man after death becomes an angel he is in intelligence and +wisdom ineffable in comparison with his intelligence and wisdom while +he lived in the world; for while he lived in the world his spirit was +bound to his body, and was thereby in the natural world; and +therefore whatever he thought spiritually flowed into natural ideas, +which are comparatively general, gross, and obscure, and which are +incapable of receiving innumerable things that pertain to spiritual +thought; and which infold spiritual thought in the obscurities that +arise from worldly cares. It is otherwise when the spirit is released +from the body and comes into its spiritual state, which takes place +when it passes out of the natural world into the spiritual world to +which it belongs. From what has already been said it is evident that +the state of its thoughts and affections is then immeasurably +superior to its former state. Because of this the thoughts of angels +are ineffable and inexpressible, and are therefore incapable of +entering into the natural thoughts of man; and yet every angel was +born a man, and has lived as a man, and he then seemed to himself to +be no wiser than any other like man. + + +577. In the same degree in which angels have wisdom and intelligence +infernal spirits have malice and cunning; for the case is the same, +since the spirit of man when released from the body is in his good or +in his evil--if an angelic spirit in his good, and if an infernal +spirit in his evil. Every spirit is his own good or his own evil +because he is his own love, as has been often said and shown above. +Therefore as an angelic spirit thinks, wills, speaks, and acts, from +his good, an infernal spirit does this from his evil; and to think, +will, speak, and act from evil itself, is to think, will, speak, and +act from all things included in the evil. [2] So long as man lived in +the body it was different, since the evil of the spirit was then +under the restraints that every man feels from the law, from hope of +gain, from honor, from reputation, and from the fear of losing these; +and therefore the evil of his spirit could not then burst forth and +show what it was in itself. Moreover, the evil of the spirit of man +then lay wrapped up and veiled in outward probity, honesty, justice, +and affection for truth and good, which such a man professes and +counterfeits for the sake of the world; and under these semblances +the evil has lain so concealed and obscured that he himself scarcely +knew that his spirit contained so much malice and craftiness, that +is, that in himself he was such a devil as he becomes after death, +when his spirit comes into itself and into its own nature. [3] Such +malice then manifests itself as exceeds all belief. There are +thousands of evils that then burst forth from evil itself, among +which are such as cannot be described in the words of any language. +What they are has been granted me to know and also to perceive by +much experience, since it has been granted me by the Lord to be in +the spiritual world in respect to my spirit and at the same time in +the natural world in respect to my body. This I can testify, that +their malice is so great that it is hardly possible to describe even +a thousandth part of it; and so great that if man were not protected +by the Lord he could never be rescued from hell; for with every man +there are spirits from hell as well as angels from heaven (see above, +n. 292, 293); and yet the Lord cannot protect man unless he +acknowledges the Divine and lives a life of faith and charity; for +otherwise man turns himself away from the Lord and turns himself to +infernal spirits, and thus his spirit becomes imbued with a malice +like theirs. [4] Nevertheless, man is continually withdrawn by the +Lord from the evils that he attaches and as it were attracts to +himself by his affiliation with infernal spirits. If he is not +withdrawn by the internal bonds of conscience, which he fails to +receive if he denies a Divine, he is nevertheless withdrawn by +external bonds, which are, as said above, fears in respect to the law +and its penalties, and fears of the loss of gain and the deprivation +of honor and reputation. In fact, such a man may be withdrawn from +evils by means of the delights of his love and through fear of the +loss or deprivation of those delights; but he cannot be led thereby +into spiritual goods. For as soon as such a man is led into these he +begins to give his thought to pretenses and devices by simulating or +counterfeiting what is good, honest, and just, for the purpose of +persuading and thus deceiving. Such cunning adjoins itself to the +evil of his spirit and gives form to it, causing his evil to be of +the same nature as itself. + + +578. Those are the worst of all who have been in evils from love of +self and at the same time inwardly in themselves have acted from +deceit; for deceit penetrates more deeply into the thoughts and +intentions than other evils, and infects them with poison and thus +wholly destroys the spiritual life of man. Most of these spirits are +in the hells behind the back, and are called genii; and there they +delight to make themselves invisible, and to flutter about others +like phantoms secretly infusing evil into them, which they spread +around like the poison of a viper. These are more direfully tormented +than others. But those who are not deceitful, and who have not been +so filled with malignant craftiness, and yet are in the evils derived +from the love of self, are also in the hells behind, but in those +less deep. On the other hand, those that have been in evils from the +love of the world are in the hells in front, and are called spirits. +These spirits are not such forms of evil, that is, of hatred and +revenge, as those are who are in evils from the love of self; and +therefore do not have such malice and cunning; and in consequence +their hells are milder. + + +579. I have been permitted to learn by experience what kind of malice +those possess who are called genii. Genii act upon and flow into the +affections, and not the thoughts. They perceive and smell out the +affections as dogs do wild beasts in the forest. Good affections, +when they perceive them in another, they turn instantly into evil +affections, leading and bending them in a wonderful manner by means +of the other's delights; and this so secretly and with such malignant +skill that the other knows nothing of it, for they most carefully +guard against anything entering into the thought, as thereby they +would be manifested. The seat of these in man is beneath the back +part of the head. In the world they were such as deceitfully +captivated the minds of others, leading and persuading them by the +delights of their affections or lusts. But such spirits are not +permitted by the Lord to come near to any man of whose reformation +there is any hope; for they have the ability not only to destroy the +conscience, but also to stir up in man his inherited evils, which +otherwise lie hidden. Therefore to prevent man's being led into these +evils, these hells, by the Lord's provision, are entirely closed up; +and when any man of such a character comes after death into the other +life, he is at once cast into their hell. When the deceit and +craftiness of these spirits are clearly seen they appear as vipers. + + +580. The kind of malice infernal spirits possess is evident from +their nefarious arts, which are so many that to enumerate them would +fill a volume, and to describe them would fill many volumes. These +arts are mostly unknown in the world. One kind relates to abuses of +correspondences; a second to abuses of the outmosts of Divine order; +a third to the communication and influx of thoughts and affections by +means of turning towards another, fixing the sight upon another, and +by the instrumentality of other spirits apart from themselves, and +spirits sent out by themselves; a fourth to operations by phantasies; +a fifth to a kind of casting themselves out beyond themselves and +consequent presence elsewhere than where they are in the body; a +sixth to pretenses, persuasion, and lies. The spirit of an evil man +enters of itself into these arts when he is released from his body, +for they are inherent in the nature of the evil in which he then is. +By these arts they torment each other in the hells. But as all of +these arts, except those that are effected by pretenses, persuasions, +and lies, are unknown in the world, I will not here describe them in +detail, both because they would not be comprehended, and because they +are too abominable to be told. + + +581. The Lord permits torments in the hells because in no other way +can evils be restrained and subdued. The only means of restraining +and subduing evils and of keeping the infernal crew in bonds is the +fear of punishment. It can be done in no other way; for without the +fear of punishment and torment evil would burst forth into madness, +and everything would go to pieces, like a kingdom on earth where +there is no law and there are no penalties. + + + +582. LXI. THE APPEARANCE, SITUATION, AND NUMBER OF THE HELLS. + +In the spiritual world, that is, in the world where spirits and +angels are, the same objects appear as in the natural world, that is, +where men are. In external appearance there is no difference. In that +world plains and mountains, hills and rocks, and valleys between them +are seen; also waters, and many other things that are seen on earth. +And yet all these things are from a spiritual origin, and all are +therefore seen by the eyes of spirits and angels, and not by the eyes +of men, because men are in the natural world. Spiritual beings see +such things as are from a spiritual origin, and natural beings such +things as are from a natural origin. Consequently man with his eyes +can in no way see the objects that are in the spiritual world unless +he is permitted to be in the spirit, or after death when he becomes a +spirit. On the other hand, an angel or a spirit is unable to see any +thing at all in the natural world unless he is with a man who is +permitted to speak with him. For the eyes of man are fitted to +receive the light of the natural world, and the eyes of angels and +spirits are fitted to receive the light of the spiritual world; +although the eyes of the two are exactly alike in appearance. That +the spiritual world is such the natural man cannot comprehend, and +least of all the sensual man, who believes nothing except what he +sees with his bodily eyes and touches with his hands, and therefore +takes in by sight and touch. As his thought is from such things it is +material and not spiritual. Such being the likeness between the +spiritual world and the natural world, man can hardly believe after +death that he is not in the world where he was born, and from which +he has departed. For this reason death is called simply a translation +from one world into another like it. (That the two worlds are thus +alike can be seen above, where representatives and appearances in +heaven have been treated of, n. 170-176.) + + +583. The heavens are in the higher parts of the spiritual world, the +world of spirits in the lower parts, and under both are the hells. +The heavens are visible to spirits in the world of spirits only when +their interior sight is opened; although they sometimes see them as +mists or as bright clouds. This is because the angels of heaven are +in an interior state in respect to intelligence and wisdom; and for +this reason they are above the sight of those who are in the world of +spirits. But spirits who dwell in the plains and valleys see one +another; and yet when they are separated there, which takes place +when they are let into their interiors, the evil spirits do not see +the good spirits; but the good spirits can see the evil spirits. +Nevertheless, the good spirits turn themselves away from the evil +spirits; and when spirits turn themselves away they become invisible. +But the hells are not seen because they are closed up. Only the +entrances, which are called gates, are seen when they are opened to +let in other like spirits. All the gates to the hells open from the +world of spirits, and none of them from heaven. + + +584. The hells are everywhere, both under the mountains, hills, and +rocks, and under the plains and valleys. The openings or gates to the +hells that are under the mountains, hills, and rocks, appear to the +sight like holes and clefts in the rocks, some extended and wide, and +some straitened and narrow, and many of them rugged. They all, when +looked into, appear dark and dusky; but the infernal spirits that are +in them are in such a luminosity as arises from burning coals. Their +eyes are adapted to the reception of that light, and for the reason +that while they lived in the world they were in thick darkness in +respect to Divine truths, because of their denying them, and were in +a sort of light in respect to falsities because of their affirming +them. In this way did the sight of their eyes become so formed. And +for the same reason the light of heaven is thick darkness to them, +and therefore when they go out of their dens they see nothing. All +this makes it abundantly clear that man comes into the light of +heaven just to the extent that he acknowledges the Divine, and +establishes in himself the things of heaven and the church; and that +he comes into the thick darkness of hell just to the extent that he +denies the Divine, and establishes in himself what is contrary to the +truths of heaven and the church. + + +585. The openings or gates to the hells that are beneath the plains +and valleys present to the sight different appearances. Some resemble +those that are beneath the mountains, hills and rocks; some resemble +dens and caverns, some great chasms and whirlpools; some resemble +bogs, and some standing water. They are all covered, and are opened +only when evil spirits from the world of spirits are cast in; and +when they are opened there bursts forth from them either something +like the fire and smoke that is seen in the air from burning +buildings, or like a flame without smoke, or like soot such as comes +from a burning chimney, or like a mist and thick cloud. I have heard +that the infernal spirits neither see nor feel these things, because +when they are in them they are as in their own atmosphere, and thus +in the delight of their life; and this for the reason that these +things correspond to the evils and falsities in which they are, fire +corresponding to hatred and revenge, smoke and soot to the falsities +therefrom, flame to the evils of the love of self, and a mist or +thick cloud to falsities from that love. + + +586. I have also been permitted to look into the hells and to see +what they are within; for when the Lord wills, the sight of a spirit +or angel from above may penetrate into the lowest depths beneath and +explore their character, notwithstanding the coverings. In this way I +have been permitted to look into them. Some of the hells appeared to +the view like caverns and dens in rocks extending inward and then +downward into an abyss, either obliquely or vertically. Some of the +hells appeared to the view like the dens and caves of wild beasts in +forests; some like the hollow caverns and passages that are seen in +mines, with caverns extending towards the lower regions. Most of the +hells are threefold, the upper one appearing within to be in dense +darkness, because inhabited by those who are in the falsities of +evil; while the lower ones appear fiery, because inhabited by those +who are in evils themselves, dense darkness corresponding to the +falsities of evil, and fire to evils themselves. Those that have +acted interiorly from evil are in the deeper hells, and those that +have acted exteriorly from evil, that is, from the falsities of evil, +are in the hells that are less deep. Some hells present an appearance +like the ruins of houses and cities after conflagrations, in which +infernal spirits dwell and hide themselves. In the milder hells there +is an appearance of rude huts, in some cases contiguous in the form +of a city with lanes and streets, and within the houses are infernal +spirits engaged in unceasing quarrels, enmities, fightings, and +brutalities; while in the streets and lanes robberies and +depredations are committed. In some of the hells there are nothing +but brothels, disgusting to the sight and filled with every kind of +filth and excrement. Again, there are dark forests, in which infernal +spirits roam like wild beasts and where, too, there are underground +dens into which those flee who are pursued by others. There are also +deserts, where all is barren and sandy, and where in some places +there are ragged rocks in which there are caverns, and in some places +huts. Into these desert places those are cast out from the hells who +have suffered every extremity of punishment, especially those who in +the world have been more cunning than others in undertaking and +contriving intrigues and deceits. Such a life is their final lot. + + +587. As to the positions of the hells in detail, it is something +wholly unknown even to the angels in heaven; it is known to the Lord +alone. But their position in general is known from the quarters in +which they are. For the hells, like the heavens, are distinguished by +their quarters; and in the spiritual world quarters are determined in +accordance with loves; for in heaven all the quarters begin from the +Lord as the sun, who is the East; and as the hells are opposite to +the heavens their quarters begin from the opposite point, that is, +from the west. (On this see the chapter on the four quarters in +heaven, n. 141-153.) [2] For this reason the hells in the western +quarter are the worst of all, and the most horrible, becoming +gradually worse and more horrible by degrees the more remote they are +from the east. In the western hells are those who in the world were +in the love of self, and in consequent contempt of others, and in +enmity against those who did not favor them, also in hatred and +revenge against those who did not render them respect and homage. In +the most remote hells in that quarter are those that had belonged to +the Catholic religion, so called, and that had wished to be worshiped +as gods, and consequently had burned with hatred and revenge against +all who did not acknowledge their power over the souls of men and +over heaven. These continue to have the same disposition, that is, +the same hatred and revenge against those who oppose them, that they +had in the world. Their greatest delight is to practice cruelties; +but in the other life this delight is turned against themselves; for +in their hells, with which the western quarter is filled, one rages +against everyone who detracts from his Divine power. (But more will +be said about this in the treatise on The Last Judgment and the +Destruction of Babylon.) [3] Nevertheless, no one can know how the +hells in that quarter are arranged, except that the most dreadful +hells of that kind are at the sides towards the northern quarter, and +the less dreadful towards the southern quarter; thus the dreadfulness +of the hells decreases from the northern quarter to the southern, and +likewise by degrees towards the east. Towards the east are the +dwelling places of the haughty, who have not believed in the Divine, +and yet have not been in such hatred and revenge, or in such deceit, +as those have who are in a greater depth in the western quarter. [4] +In the eastern quarter there are at present no hells, those that were +there having been transferred to the western quarter in front. In the +northern and southern quarters there are many hells; and in them are +those who while in the world were in love of the world, and in +various kinds of evil therefrom, such as enmity, hostility, theft, +robbery, cunning, avarice, and unmercifulness. The worst hells of +this kind are in the northern quarter, the milder in the southern. +Their dreadfulness increases as they are nearer to the western +quarter, and also as they are farther away from the southern quarter, +and decreases towards the eastern quarter and towards the southern +quarter. Behind the hells that are in the western quarter there are +dark forests, in which malignant spirits roam like wild beasts; and +it is the same behind the hells in the northern quarter. But behind +the hells in the southern quarter there are deserts, which have been +described just above. This much respecting the situation of the +hells. + + +588. In regard to the number of the hells, there are as many of them +as there are angelic societies in the heavens, since there is for +every heavenly society a corresponding infernal society as its +opposite. That the heavenly societies are numberless, and are all +distinguished in accordance with the goods of love, charity, and +faith, may be seen in the chapter that treats of the societies of +which the heavens consist (n. 41-50), and in the chapter on the +immensity of heaven (n. 415-420). The like is true, therefore, of the +infernal societies, which are distinguished in accordance with the +evils that are the opposites of those goods. [2] Every evil, as well +as every good, is of infinite variety. That this is true is beyond +the comprehension of those who have only a simple idea regarding +every evil, such as contempt, enmity, hatred, revenge, deceit, and +other like evils. But let them know that each one of these evils +contains so many specific differences, and each of these again so +many specific or particular differences, that a volume would not +suffice to enumerate them. The hells are so distinctly arranged in +order in accordance with the differences of every evil that nothing +could be more perfectly ordered or more distinct. Evidently, then, +the hells are innumerable, near to and remote from one another in +accordance with the differences of evils generically, specifically, +and particularly. [3] There are likewise hells beneath hells. Some +communicate with others by passages, and more by exhalations, and +this in exact accordance with the affinities of one kind or one +species of evil with others. How great the number is of the hells I +have been permitted to realize from knowing that there are hells +under every mountain, hill, and rock, and likewise under every plain +and valley, and that they stretch out beneath these in length and in +breadth and in depth. In a word, the entire heaven and the entire +world of spirits are, as it were, excavated beneath, and under them +is a continuous hell. Thus much regarding the number of the hells. + + + +589. LXII. THE EQUILIBRIUM BETWEEN HEAVEN AND HELL. + +For any thing to have existence there must be an equilibrium of all +things. Without equilibrium is no action and reaction; for +equilibrium is between two forces, one acting and the other reacting, +and the state of rest resulting from like action and reaction is +called equilibrium. In the natural world there is an equilibrium in +all things and in each thing. It exists in a general way even in the +atmosphere, wherein the lower parts react and resist in proportion as +the higher parts act and press down. Again, in the natural world +there is an equilibrium between heat and cold, between light and +shade, and between dryness and moisture, the middle condition being +the equilibrium. There is also an equilibrium in all the subjects of +the three kingdoms of nature, the mineral, the vegetable, and the +animal; for without equilibrium in them nothing can come forth and +have permanent existence. Everywhere there is a sort of effort acting +on the one side and reacting on the other. [2] All existence or all +effect is produced in equilibrium, that is, by one force acting and +another suffering itself to be acted upon, or when one force by +acting flows in, the other receives and harmoniously submits. In the +natural world that which acts and reacts is called force, and also +endeavor [or effort]; but in the spiritual world that which acts and +reacts is called life and will. Life in that world is living force, +and will is living effort; and the equilibrium itself is called +freedom. Thus spiritual equilibrium or freedom has its outcome and +permanence in the balance between good acting on the one side and +evil reacting on the other side; or between evil acting on the one +side and good reacting on the other side. [3] With the good the +equilibrium is between good acting and evil reacting; but with the +evil the equilibrium is between evil acting and good reacting. +Spiritual equilibrium is between good and evil, because the whole +life of man has reference to good and to evil, and the will is the +receptacle. There is also an equilibrium between truth and falsity, +but this depends on the equilibrium between good and evil. The +equilibrium between truth and falsity is like that between light and +shade, in that light and shade affect the objects of the vegetable +kingdom only so far as heat and cold are in them. That light and +shade themselves have no effect, but only the heat that acts through +them, is evident from the fact that light and shade are the same in +winter time and in spring time. This comparison of truth and falsity +with light and shade is from correspondence, for truth corresponds to +light, falsity to shade, and heat to the good of love; in fact, +spiritual light is truth, spiritual shade is falsity, and spiritual +heat is good of love (see the chapter where light and heat in heaven +are treated of, n. 126-140). + + +590. There is a perpetual equilibrium between heaven and hell. From +hell there continually breathes forth and ascends an endeavor to do +evil, and from heaven there continually breathes forth and descends +an endeavor to do good. In this equilibrium is the world of spirits; +which world is intermediate between heaven and hell (see above, +n. 421-431). The world of spirits is in this equilibrium because every +man after death enters first the world of spirits, and is kept there +in a state like that which he was in while in the world, and this +would be impossible if there were not a perfect equilibrium there; +for by means of this the character of everyone is explored, since +they then remain in the same freedom as they had in the world. +Spiritual equilibrium is freedom in man and spirit (as has been said +just above, n. 589). What each one's freedom is the angels recognize +by a communication of affections and thoughts therefrom; and it +becomes visible to the sight of angelic spirits by the ways in which +the spirits go. Good spirits there travel in the ways that go towards +heaven, but evil spirits in the ways that go towards hell. Ways +actually appear in that world; and that is the reason why ways in the +Word signify the truths that lead to good, or in the opposite sense +the falsities that lead to evil; and for the same reason going, +walking, and journeying in the Word signify progressions of life.{1} +Such ways I have often been permitted to see, also spirits going and +walking in them freely, in accord with their affections and thoughts. + + {Footnote 1} In the word "to journey," as well as "to go," + signifies progression of life (n. 3335, 4375, 4554, 4585, 4882, + 5493, 5605, 5996, 8181, 8345, 8397, 8417, 8420, 8557). "To go + (and to walk) with the Lord" means to receive spiritual life, + and to live with Him (n. 10567). "To walk" means to live (n. + 519, 1794, 8417, 8420). + + +591. Evil continually breathes forth and ascends out of hell, and +good continually breathes forth and descends out of heaven, because +everyone is encompassed by a spiritual sphere; and that sphere flows +forth and pours out from the life of the affections and the thoughts +therefrom.{1} And as such a sphere flows forth from every individual, +it flows forth also from every heavenly society and from every +infernal society, consequently from all together, that is, from the +entire heaven and from the entire hell. Good flows forth from heaven +because all there are in good; and evil flows forth from hell because +all there are in evil. The good that is from heaven is all from the +Lord; for the angels in the heavens are all withheld from what is +their own, and are kept in what is the Lord's own, which is good +itself. But the spirits in the hells are all in what is their own, +and everyone's own is nothing but evil; and because it is nothing but +evil it is hell.{2} Evidently, then, the equilibrium in which angels +are kept in the heavens and spirits in the hells is not like the +equilibrium in the world of spirits. The equilibrium of angels in the +heavens exists in the degree in which they have been willing to be in +good, or in the degree in which they have lived in good in the world, +and thus also in the degree in which they have held evil in aversion; +but the equilibrium of spirits in hell exists in the degree in which +they have been willing to be in evil, or have lived in evil in the +world, and thus in heart and spirit have been opposed to good. + + {Footnote 1} A spiritual sphere, which is a sphere of life, + flows forth and pours forth from every man, spirit, and angel, + and encompasses him (n. 4464, 5179, 7454, 8630). It flows forth + from the life of their affections and thoughts (n. 2489, 4464, + 6206). The quality of spirits is recognized at a distance from + their spheres (n. 1048, 1053, 1316, 1504). Spheres from the + evil are the opposites of spheres from the good (n. 1695, + 10187, 10312). Such spheres extend far into angelic societies + in accordance with the quality and quantity of good (n. + 6598-6613, 8063, 8794, 8797). And into infernal societies in + accordance with the quality and quantity of evil (n. 8794). + + {Footnote 2} Man's self is nothing but evil (n. 210, 215, 731, + 874-876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550, + 10283, 10284, 10286, 10732). Man's self is hell in him (n. 684, + 8480). + + +592. Unless the Lord ruled both the heavens and the hells there would +be no equilibrium; and if there were no equilibrium there would be no +heaven or hell; for all things and each thing in the universe, that +is, both in the natural world and in the spiritual world, endure by +means of equilibrium. Every rational man can see that this is true. +If there were a preponderance on one part 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 continually restrain its +uprising; and unless this were done by the Divine Itself both heaven +and hell would perish, and with them the whole human race. It is said +unless the Divine Itself did this, because the self of everyone, +whether angel, spirit, or man, is nothing but evil (see above, +n. 591); consequently neither angels nor spirits are able in the least +to resist the evils continually exhaling from the hells, since from +self they all tend towards hell. It is evident, then, that unless the +Lord alone ruled both the heavens and the hells no one could ever be +saved. Moreover, all the hells act as one; for evils in the hells are +connected as goods are in the heavens; and the Divine alone, which +goes forth solely from the Lord, is able to resist all the hells, +which are innumerable, and which act together against heaven and +against all who are in heaven. + + +593. The equilibrium between the heavens and the hells is diminished +or increased in accordance with the number of those who enter heaven +and who enter hell; and this amounts to several thousands daily. The +Lord alone, and no angel, can know and perceive this, and regulate +and equalize it with precision; for the Divine that goes forth from +the Lord is omnipresent, and sees everywhere whether there is any +wavering, while an angel sees only what is near himself, and has no +perception in himself of what is taking place even in his own +society. + + +594. How all things are so arranged in the heavens and in the hells +that each and all of those who are there may be in their equilibrium, +can in some measure be seen from what has been said and shown above +respecting the heavens and the hells, namely, that all the societies +of heaven are distinctly arranged in accordance with goods and their +kinds and varieties, and all the societies of hell in accordance with +evils, and their kinds and varieties; and that beneath each society +of heaven there is a society of hell corresponding to it from +opposition, and from this opposing correspondence equilibrium +results; and in consequence of this the Lord unceasingly provides +that no infernal society beneath a heavenly society shall gain any +preponderance, and as soon as it begins to do so it is restrained by +various means, and is reduced to an exact measure of equilibrium. +These means are many, only a few of which I will mention. Some of +these means have reference to the stronger presence of the Lord; some +to the closer communication and conjunction of one or more societies +with others; some to the casting out of superabundant infernal +spirits into deserts; some to the transference of certain spirits +from one hell to another; some to the reducing of those in the hells +to order, and this also is effected in various ways; some to the +screening of certain hells under denser and thicker coverings, also +letting them down to greater depths; besides other means; and still +others that are employed in the heavens above the hells. All this has +been said that it may in some measure be perceived that the Lord +alone provides that there shall be an equilibrium everywhere between +good and evil, thus between heaven and hell; for on such equilibrium +the safety of all in the heavens and of all on the earth rests. + + +595. It should be known that the hells are continually assaulting +heaven and endeavoring to destroy it, and that the Lord continually +protects the heavens by withholding those who are in it from the +evils derived from their self, and by holding them in the good that +is from Himself. I have often been permitted to perceive the sphere +that flows forth from the hells, which was wholly a sphere of effort +to destroy the Divine of the Lord, and thus heaven. The ebullitions +of some hells have also at times been perceived, which were efforts +to break forth and to destroy. But on the other hand the heavens +never assault the hells, for the Divine sphere that goes forth from +the Lord is a perpetual effort to save all; and as those who are in +the hells cannot be saved, (since all who are there are in evil and +are antagonistic to the Divine of the Lord,) so as far as possible +outrages in the hells are subdued and cruelties are restrained to +prevent their breaking out beyond measure one against another. This +also is effected by innumerable ways in which the Divine power is +exercised. + + +596. There are two kingdoms into which the heavens are divided, the +celestial kingdom and the spiritual kingdom (of which see above, n. +20-28). In like manner the hells are divided into two kingdoms, one +of which is opposite to the celestial kingdom and the other opposite +to the spiritual kingdom. That which is opposite to the celestial +kingdom is in the western quarter, and those who are in it are called +genii; and that which is opposite to the spiritual kingdom is in the +northern and southern quarters, and those which are in it are called +spirits. All who are in the celestial kingdom are in love to the +Lord, and all who are in the hells opposite to that kingdom are in +the love of self; while all who are in the spiritual kingdom are in +love towards the neighbor, and all who are in the hells opposite to +that kingdom are in love of the world. Evidently, then, love to the +Lord and the love of self are opposites; and in like manner love +towards the neighbor and love of the world are opposites. The Lord +continually provides that there shall be no outflowing from the hells +that are opposite the Lord's celestial kingdom towards those who are +in the spiritual kingdom; for if this were done the spiritual kingdom +would perish (for the reason given above, n. 678, 579). These are the +two general equilibriums that are unceasingly maintained by the Lord. + + + +597. LXIII. BY MEANS OF THE EQUILIBRIUM BETWEEN HEAVEN AND HELL MAN +IS IN FREEDOM. + +The equilibrium between heaven and hell has now been described, and +it has been shown that it is an equilibrium between the good that is +from heaven and the evil that is from hell, thus that it is a +spiritual equilibrium, which in its essence is freedom. A spiritual +equilibrium in its essence is freedom because it is an equilibrium +between good and evil, and between truth and falsity, and these are +spiritual. Therefore to be able to will either what is good or what +is evil and to think either what is true or what is false, and to +choose one in preference to the other, is the freedom which is here +treated of. This freedom is given to every man by the Lord, and is +never taken away; in fact, by virtue of its origin it is not man's +but the Lord's, since it is from the Lord. Nevertheless, it is given +to man with his life as if it were his; and this is done that man may +have the ability to be reformed and saved; for without freedom there +can be no reformation or salvation. With any rational intuition any +one can see that it is a part of man's freedom to be able to think +wrongly or rightly, sincerely or insincerely, justly or unjustly; +also that he is free to speak and act rightly, honestly, and justly; +but not to speak and act wrongly, insincerely, and unjustly, because +of the spiritual, moral, and civil laws whereby his external is held +in restraint. Evidently, then, it is man's spirit, which thinks and +wills, that is in freedom, and not his external which speaks and +acts, except in agreement with the above mentioned laws. + + +598. Man cannot be reformed unless he has freedom, for the reason +that he is born into evils of every kind; and these must be removed +in order that he may be saved; and they cannot be removed unless he +sees them in himself and acknowledges them, and afterwards ceases to +will them, and finally holds them in aversion. Not until then are +they removed. And this cannot be done unless man is in good as well +as in evil, since it is from good that he is able to see evils, while +from evil he cannot see good. The spiritual goods that man is capable +of thinking he learns from childhood by reading the Word and from +preaching; and he learns moral and civil good from his life in the +world. This is the first reason why man ought to be in freedom. [2] +Another reason is that nothing is appropriated to man except what is +done from an affection of his love. Other things may gain entrance, +but no farther than the thought, not reaching the will; and whatever +does not gain entrance into the will of man does not become his, for +thought derives what pertains to it from memory, while the will +derives what pertains to it from the life itself. Only what is from +the will, or what is the same, from the affection of love, can be +called free, for whatever a man wills or loves that he does freely; +consequently man's freedom and the affection of his love or of his +will are a one. It is for this reason that man has freedom, in order +that he may be affected by truth and good or may love them, and that +they may thus become as if they were his own [3] In a word, whatever +does not enter into man's freedom has no permanence, because it does +not belong to his love or will, and what does not belong to man's +love or will does not belong to his spirit; for the very being [esse] +of the spirit of man is love or will. It is said love or will, since +a man wills what he loves. This, then, is why man can be reformed +only in freedom. But more on the subject of man's freedom may be seen +in the Arcana Coelestia in the passages referred to below. + + +599. In order that man may be in freedom, to the end that he may be +reformed, he is conjoined in respect to his spirit both with heaven +and with hell. For with every man there are spirits from hell and +angels from heaven. It is by means of hell that man is in his own +evil, while it is by means of angels from heaven that man is in good +from the Lord; thus is he in spiritual equilibrium, that is, in +freedom. That angels from heaven and spirits from hell are joined to +every man may be seen in the chapter on the conjunction of heaven +with the human race (n. 291-302). + + +600. It must be understood that the conjunction of man with heaven +and with hell is not a direct conjunction with them, but a mediate +conjunction by means of spirits who are in the world of spirits. +These spirits, and none from hell itself or from heaven itself, are +with man. By means of evil spirits in the world of spirits man is +conjoined with hell, and by means of good spirits there he is +conjoined with heaven. Because of this the world of spirits is +intermediate between heaven and hell, and in that world is +equilibrium itself. (That the world of spirits is intermediate +between heaven and hell may be seen in the chapter on the world of +spirits, n. 421-431; and that the essential equilibrium between +heaven and hell is there may be seen in the preceding chapter, +n. 589-596.) From all this the source of man's freedom is evident. + + +601. Something more must be said about the spirits that are joined +with man. An entire society can have communication with another +society, or with an individual wherever he is; by means of a spirit +sent forth from the society; this spirit is called the subject of the +many. The same is true of man's conjunction with societies in heaven, +and with societies in hell, by means of spirits from the world of +spirits that are joined with man. (On this subject see also the +Arcana Coelestia in the passages referred to below.) + + +602. Finally something must be said respecting man's intuition in +regard to his life after death which is derived from the influx of +heaven into man. There were some of the simple common people who had +lived in the world in the good of faith who were brought back into a +state like that in which they had been in the world, which can be +done with any one when the Lord grants it; and it was then shown what +opinion they had held about the state of man after death. They said +that some intelligent persons had asked them in the world what they +thought about their soul after the life on earth; and they replied +that they did not know what the soul is. They were then asked what +they believed about their state after death; and they said that they +believed that they would live as spirits. Again they were asked what +belief they had respecting a spirit; and they said that he is a man. +They were asked how they knew this; and they said that they knew it +because it is so. Those intelligent men were surprised that the +simple had such a faith, which they themselves did not have. This is +a proof that in every man who is in conjunction with heaven there is +an intuition respecting his life after death. This intuition is from +no other source than an influx out of heaven, that is, through heaven +from the Lord by means of spirits from the world of spirits who are +joined with man. This intuition those have who have not extinguished +their freedom of thinking by notions previously adopted and confirmed +by various arguments respecting the soul of man, which is held to be +either pure thought, or some vital principle the seat of which is +sought for in the body; and yet the soul is nothing but the life of +man, while the spirit is the man himself; and the earthly body which +he carries about with him in the world is merely an agent whereby the +spirit, which is the man himself, is enabled to act fitly in the +natural world. + + +603. What has been said in this work about heaven, the world of +spirits, and hell, will be obscure to those who have no interest in +learning about spiritual truths, but will be clear to those who have +such an interest, and especially to those who have an affection for +truth for the sake of truth, that is, who love truth because it is +truth; for whatever is then loved enters with light into the mind's +thought, especially truth that is loved, because all truth is in +light. + +EXTRACTS FROM THE ARCANA COELESTIA RESPECTING THE FREEDOM OF MAN, +INFLUX, AND THE SPIRITS THROUGH WHOM COMMUNICATIONS ARE EFFECTED. + +FREEDOM. + + All freedom pertains to love or affection, since whatever + a man loves he does freely (n. 2870, 3158, 8987, 8990, + 9585, 9591). + + Since freedom pertains to love it is the life of everyone + (n. 2873). + + Nothing appears to be man's own except what is from + freedom (n. 2880). + + There is heavenly freedom and infernal freedom (n. 2870, + 2873, 2874, 9589, 9590). + + [2] Heavenly freedom pertains to heavenly love, or the + love of good and truth (n. 1947, 2870, 2872). + + And as the love of good and truth is from the Lord freedom + itself consists in being led by the Lord (n. 892, 905, + 2872, 2886, 2890-2892, 9096, 9586, 9587, 9589-9591). + + Man is led into heavenly freedom by the Lord through + regeneration (n. 2874, 2875, 2882, 2892). + + Man must have freedom in order to be regenerated (n. 1937, + 1947, 2876, 2881, 3145, 3146, 3158, 4031, 8700). + + In no other way can the love of good and truth be + implanted in man, and appropriated by him seemingly as his + own (n. 2877, 2879, 2880, 2888). + + Nothing is conjoined to man in a state of compulsion (n. + 2875, 8700). + + If man could be reformed by compulsion all would be saved + (n. 2881). + + In reformation compulsion is harmful (n. 4031). + + All worship from freedom is worship, but worship from + compulsion is not worship (n. 1947, 2880, 7349, 10097). + + Repentance must be effected in a free state, and + repentance effected in a state of compulsion is of no + avail (n. 8392). + + States of compulsion, what they are (n. 8392). + + [3] It is granted to man to act from the freedom of + reason, to the end that good may be provided for him, and + this is why man has the freedom to think and will even + what is evil, and to do it so far as the laws do not + forbid (n. 10777). + + Man is kept by the Lord between heaven and hell, and thus + in equilibrium, that he may be in freedom for the sake of + reformation (n. 5982, 6477, 8209, 8987). + + What is implanted in freedom endures, but not what is + implanted under compulsion (n. 9588). + + For this reason no one is ever deprived of his freedom (n. + 2876, 2881). The Lord compels no one (n. 1937, 1947). + + Compelling one's self is from freedom, but not being + compelled (n. 1937, 1947). + + A man ought to compel himself to resist evil (n. 1937, + 1947, 7914). + + Also to do good as if from himself, and yet to acknowledge + that it is from the Lord (n. 2883, 2891, 2892, 7914). + + Man has a stronger freedom in the temptation combats in + which he conquers, since he then compels himself more + interiorly to resist, although it appears otherwise (n. + 1937, 1947, 2881). + + [4] Infernal freedom consists in being led by the loves of + self and of the world and their lusts (n. 2870, 2873). + + Those who are in hell know no other freedom (n. 2871). + + Heavenly freedom is as far removed from infernal freedom + as heaven is from hell (n. 2873, 2874). + + Infernal freedom, which consists in being led by the loves + of self and of the world, is not freedom but servitude (n. + 2884, 2890). + + For servitude is in being led by hell (n. 9586, + 9589-9591). + +INFLUX. + + [5] All things that man thinks and wills flow into him + from experience (n. 904, 2886-2888, 4151, 4319, 4320, + 5846, 5848, 6189, 6191, 6194, 6197-6199, 6213, 7147, + 10219). + + Man's capacity to give attention to subjects, to think, + and to draw conclusions analytically, is from influx (n. + 4319, 4320, 5288). + + Man could not live a single moment if influx from the + spiritual world were taken away from him; from experience + (n. 2887, 5849, 5854, 6321). + + The life that flows in from the Lord varies in accordance + with the state of man and in accordance with reception (n. + 2069, 5986, 6472, 7343). + + With those who are evil the good that flows in from the + Lord is changed into evil, and the truth into falsity; + from experience (n. 3642, 4632). + + The good and truth that continually flow in from the Lord + are received just to the extent that they are not hindered + by evil and falsity (n. 2411, 3142, 3147, 5828). + + [6] All good flows in from the Lord, and all evil from + hell (n. 904, 4151). + + At the present day man believes that all things are in + himself and are from himself, when in fact they flow in; + and this he might know from the doctrine of the church, + which teaches that all good is from God, and all evil from + the devil (n. 4249, 6193, 6206). + + But if man's belief were in accord with this doctrine he + would not appropriate evil to himself nor would he make + good to be his own (n. 6206, 6324, 6325). + + How happy man's state would be if he believed that all + good flows in from the Lord and all evil from hell. (n. + 6325). + + Those who deny heaven or who know nothing about it do not + know that there is any influx from heaven (n. 4322, 5649, + 6193, 6479). + + What influx is, illustrated by comparisons (n. 6128, 6190, + 9407). + + [7] Everything of life flows in from the first fountain of + life, because that is the source of it; and it continually + flows in thus everything of life is from the Lord (n. + 3001, 3318, 3337, 3338, 3344, 3484, 3619, 3741-3743, + 4318-4320, 4417, 4524, 4882, 5847, 5986, 6325, 6468-6470, + 6479, 9276, 10196). + + Influx is spiritual and not physical, that is, influx is + from the spiritual world into the natural, and not from + the natural into the spiritual (n. 3219, 5119, 5259, 5427, + 5428, 5477, 6322, 9110). + + Influx is through the internal man into the external, or + through the spirit into the body, and not the reverse, + because the spirit of man is in the spiritual world, and + his body in the natural (n. 1702, 1707, 1940, 1954, 5119, + 5259, 5779, 6322, 9380). + + The internal man is in the spiritual world and the + external in the natural world (n. 978, 1015, 3628, 4459, + 4523, 4524, 6057, 6309, 9701-9709, 10156, 10472). + + There is an appearance that there is an influx from the + externals of man into internals, but this is a fallacy (n. + 3721). + + With man there is influx into things rational, and through + these into knowledges, and not the reverse (n. 1495, 1707, + 1940). + + What the order of influx is (n. 775, 880, 1096, 1495, + 7270). + + There is direct influx from the Lord, and likewise mediate + influx through the spiritual world or heaven (n. 6063, + 6307, 6472, 9682, 9683). + + The Lord's influx is into the good in man, and through + good into truth, and not the reverse (n. 5482, 5649, 6027, + 8685, 8701, 10153). + + Good gives the capacity to receive influx from the Lord, + but truth without good does not (n. 8321). + + Nothing that flows into the thought is harmful, but only + what flows into the will, since this is what is + appropriated to man (n. 6308). + + [8] There is a general influx (n. 5850). + + This is a continual effort to act in accordance with order + (n. 6211). + + This influx is into the lives of animals (n. 5850). + + Also into the subjects of the vegetable kingdom (n. 3648). + + It is in accord with this general influx that thought + falls into speech with man, and will into acts and + movements (n. 5862, 5990, 6192, 6211). + +SUBJECT SPIRITS. + + [9] Spirits sent forth from societies of spirits to other + societies and to other spirits, are called "subjects" (n. + 4403, 5856). + + Communications in the other life are effected by means of + such emissary spirits (n. 4403, 5856, 5983). + + A spirit sent forth to serve as a subject does not think + from himself, but thinks from those by whom he is sent + forth (n. 5985-5987). + + Many particulars relating to such spirits (n. 5988, 5989). + + + + + + + + +End of the Project Gutenberg EBook of Heaven and its Wonders and Hell, +by Emanuel Swedenborg + +*** END OF THIS PROJECT GUTENBERG EBOOK HEAVEN AND ITS WONDERS AND HELL *** + +***** This file should be named 17368.txt or 17368.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/1/7/3/6/17368/ + +E-text donated by the Kempton Project, submitted by William Rotella + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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