REMOTE STORAGE i ACKS OFFICE UNIVERSITY OF ILLINOIS LIBRARY Class Book Volume The person charging this material is re- sponsible for its return to the library from which it was withdrawn on or before the Latest Date stamped below. Theft, mutilation, and underlining of books are reasons for disciplinary action and may result in dismissal from the University. UNIVERSITY OF ILLINOIS LIBRARY AT URBANA-CHAMPAIGN OCT 2 198 L161 O-1096 f\ZLZ AtfW sauioe GT > imp 9UpJ3AO H B UO apBLU SI Y -A\opq pdduiE^s 0400 sjopq jo uo ^ooq Slip Heaven and its Wonders and Hell FROM THINGS HEARD AND SEEN BY EMANUEL SWEDEN BORG FIRST PUBLISHED IN LATIN, LONDON, 1758 ut NEW YORK AMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY 3 WEST TWENTY-NINTH STREET 1909 REMOTE STORAGE BOOKSTACKS OFFICE *** In this edition, the heavy-faced figures ([2.], [3.J, etc.*) inserted in the text indicate the divisions that are employed in Potts 1 Swedenborg Concordance. REMOTE KSTACKS TRANSLATOR'S NOTE. It might be inferred from the title of this work that it deals simply with the phenomena of the spiritual world and its three distincfl regions. But it will be seen that in its deeper meaning and purpose it sets forth the true rela- tions and the disordered relations between man and man, or the heavenly life and the infernal life as exhibited in human experience everywhere. The same aims and methods have been followed in the translation of this work as were followed in the translation of the Divine Providence, and defined hi the preface to that work. J. C ACER. 49347 CONTENTS. PREFACE CONCERNING HEAVEN AND HELL (n. i). I. THE GOD OF HEAVEN is THE LORD (n. 2-6). II. IT is THE DIVINE OF THE LORD THAT MAKES HEAVEN (n. 7-12). III. IN HEAVEN THE DIVINE OF THE LORD is LOVE TO HIM AND CHARITY TOWARDS THE NEIGHBOR (n. 13-19)- IV. HEAVEN is DIVIDED INTO TWO KINGDOMS (n. 20-28). V. THERE ARE THREE HEAVENS (n. 29-40). VI. THE HEAVENS CONSIST OF INNUMERABLE SOCIETIES (n. 41-5)- VII. EACH SOCIETY is A HEAVEN IN SMALLER FORM, AND EACH ANGEL IN THE SMALLEST FORM (n. 51-58). VIII. ALL HEAVEN IN THE AGGREGATE REFLECTS A SINGLE MAN (n. 59-67). IX. EACH SOCIETY IN HEAVEN REFLECTS A SINGLE MAN (n. 68-72). X. THEREFORE EVERY ANGEL is IN A COMPLETE HUMAN FORM (n. 73-77). XI. IT IS FROM THE LORD'S DlVINE HUMAN THAT HEAVEN AS A WHOLE AND IN PART REFLECTS MAN (n. 78-86). XII. THERE is A CORRESPONDENCE OF ALL THINGS OF HEAVEN WITH ALL THINGS OF MAN (n. 87-102). <- XIII. THERE is A CORRESPONDENCE OF HEAVEN WITH ALL THINGS OF THE EARTH (n. 103-115). ~ XIV. THE SUN IN HEAVEN (n. 116-125). XV. LIGHT AND HEAT IN HEAVEN (n. 126-140). XVI. THE FOUR QUARTERS IN HEAVEN (n. 141-153). XVII. CHANGES OF STATE OF THE ANGELS IN HEAVEN (n. 154-161). XVIII. TIME IN HEAVEN (n. 162-169). 6 HEAVEN AND HELL. * XIX. REPRESENTATIVES AND APPEARANCES IN HEAVEN (n. 170-176). XX. THE GARMENTS WITH WHICH ANGELS APPEAR CLOTHED (n. 177-182). XXI. THE PLACES OF ABODE AND DWELLINGS OF AN- GELS (n. 183-190). XXII. SPACE IN HEAVEN (n. 191-199). XXIII. THE FORM OF HEAVEN WHICH DETERMINES AFFILIA- TIONS AND COMMUNICATIONS THERE (n. 200-212). XXIV. GOVERNMENTS IN HEAVEN (n. 213-220). XXV. DIVINE WORSHIP IN HEAVEN (n. 221-227). XXVI. THE POWER OF THE ANGELS OF HEAVEN (n. 228-233). XXVII. THE SPEECH OF ANGELS (n. 234-245). XXVIII. THE SPEECH OF ANGELS WITH MAN (n. 246-257). XXIX. WRITINGS IN HEAVEN (n. 258-264). XXX. THE WISDOM OF THE ANGELS OF HEAVEN (n. (n. 265-275). "~ XXXI. THE STATE OF INNOCENCE OF ANGELS IN HEAVEN (n. 276-283). XXXII. THE STATE OF PEACE IN HEAVEN (n. 284-290). XXXIII. THE CONJUNCTION OF HEAVEN WITH THE HUMAN RACE (n. 291-302). XXXIV. CONJUNCTION OF HEAVEN WITH MAN BY MEANS OF THE WORD (n. 303-310). XXXV. HEAVEN AND HELL ARE FROM THE HUMAN RACE (n. 311-317). XXXVI. THE HEATHEN, OR PEOPLES OUTSIDE OF THE CHURCH, IN HEAVEN (n. 318-328). XXXVII. LITTLE CHILDREN IN HEAVEN (n. 329-345). XXXVIII. THE WISE AND THE SIMPLE IN HEAVEN (n. 346-356). XXXIX. THE RICH AND THE POOR IN HEAVEN (n. 357-365). XL. MARRIAGES IN HEAVEN (n. 366-386). XLI. THE EMPLOYMENTS OF ANGELS IN HEAVEN (n. 387-394). XLII. HEAVENLY JOY AND HAPPINESS (n. 395-414). XLIII. THE IMMENSITY OF HEAVEN (n. 415-420). CONTENTS. THE WORLD OF SPIRITS. XLIV. WHAT THE WORLD OF SPIRITS is (n. 421-431). XLV. IN RESPECT TO HIS INTERIORS EVERY MAN IS A SPIRIT (n. 432-444). XLVI. THE RESUSCITATION OF MAN FROM THE DEAD AND ' HIS ENTRANCE INTO ETERNAL LIFE (n. 445-452). XLVII. MAN AFTER DEATH is IN A COMPLETE HUMAN FORM (n. 453-46o). XLVI 1 1. 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 (n. 461-469). XLIX. MAN AFTER DEATH is SUCH AS HIS LIFE HAD BEEN IN THE WORLD (n. 470-484). L. THE DELIGHTS OF EVERY ONE'S LIFE ARE CHANGED AFTER DEATH INTO CORRESPONDING DELIGHTS (n 485-490). LI. THE FIRST STATE OF MAN AFTER DEATH (n. 491-498). LII. THE SECOND STATE OF MAN AFTER DEATH (n. 499-511). LIII. THIRD STATE* OF MAN AFTER DEATH, WHICH is A STATE OF INSTRUCTION FOR THOSE WHO ENTER HEAVEN (n. 512-520). LIV. No ONE ENTERS HEAVEN BY MERCY APART FROM MEANS (n. 521-527). LV. IT IS NOT SO DIFFICULT TO LIVE THE LlFE THAT LEADS TO HEAVEN AS SOME BELIEVE (n. 528-535). HELL. LVI. THE LORD RULES THE HELLS (n. 536-544). LVII. NO ONE IS CAST INTO HELL BY THE LORD ; THIS IS DONE BY THE SPIRIT HIMSELF (n. 545~55O). LVIII. ALL WHO ARE IN THE HELLS ARE IN EVILS AND IN FALSITIES THEREFROM DERIVED FROM THE LOVES OF SELF AND OF THE WORLD (n. 551-565). LIX. WHAT HELL FIRE is, AND WHAT THE GNASHING OF TEETH is (n. 566-575). 8 HEAVEN AND HELL. LX. THE MALICE AND ARTIFICES OF INFERNAL SPIRITS (n. 576-581). LXI. THE APPEARANCE, SITUATION. AND NUMBER OF THE HELLS (n. 582-588). LXII. THE EQUILIBRIUM BETWEEN HEAVEN AND HELL (n. 589-596). LXIII. BY MEANS OF THE EQUILIBRIUM BETWEEN HEAVEN AND HELL MAN is IN FREEDOM (n. 597-603). HEAVEN AND HELL. I* 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 succes- sive states in respecl to love and faith : a " Immediately after the tribulation of those days the sun shall be dark- ened, 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 of the heavens even to the end thereof " (Matt. xxiv. 29-31). Those who understand these words according to the sense of the letter have no other belief than that during that closing period, which is called the final judgment, all these things are to occur 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 elsewhere, that the whole visible universe will be destroyed, and afterwards a new heaven with a new earth will come into being. Such is the belief 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 (REFERENCES TO THE AUTHOR'S ARCANA C^ELESTIA.) 1 The consummation of the age is the final period of the church (n. 4535, 10622). 2 The Lord's predictions in Matthew (xxiv. and xxv. ), respecting the consummation of the age and His coming, and the consequent suc- cessive vastation of the church and the final judgment, are explained in the prefaces to chapters xxvi-xl. 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 ). IO HEAVEN AND HELL. there is an internal sense which treats of things spiritual and heavenly, not of things natural and worldly which are treated of in the sense of the letter. And this is true not only of the [general] meaning of many expressions, it is true of every single expression. 1 For the Word is written wholly by correspond- ences, 2 to the end that there may be in every particular an internal sense. What that sense is can be seen from all that has been said and shown about it in the Arcana Ctzlestia; 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 words quoted above respecting His coming in the clouds of heaven must be under- stood. The "sun" there that is to be darkened signifies the Lord in respect to love; 3 the "moon" the Lord in respect to faith ; 4 " stars " knowledges of good and truth, or of love and faith ; 5 " the sign of the Son of man in heaven " the manifesta- tion of Divine truth ; "the tribes of the earth" that shall mourn, all things relating to truth and good or to faith and love ; 6 " the coming of the Lord in the clouds of heaven with power and glory" His presence in the Word, and revelation,' "clouds" sig- nifying the sense of the letter of the Word, 8 and " glory " the internal sense of the Word ; 9 " the angels with a trumpet and 1 In each and every particular of. the Word there is an internal or spiritual sense (n. 1143, 1984, 2135, 2333, 2395, 2495, 4442, 9048, 9063, 9086). 3 The Word is written wholly 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). 2 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). 4 In the Word the "moon" signifies the Lord in respe<5t to faith, and in consequence faith in the Lord (n. 1529, 1530, 2495, 4060, 4696, 7083). 6 In the Word "stars" signify knowledges of good and truth (n. 2495, 2849, 4697). 6 "Tribes" signify all truths and goods in the complex, thus all things of faith and love (n. 3858, 3926, 4060, 6335). 1 The coming of the Lord signifies His presence in the Word, and revelation (n. 3900, 4060). 8 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)- In the Word "glory" signifies Divine truth as it is in heaven and THE GOD OF HEAVEN IS THE LORD. II great voice " signify heaven as a source of Divine truth. 1 From the meaning of these words of the Lord it is evident that at the end of the church, when there is no longer any love, and conse- quently 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 day knows scarcely anything about heaven and hell or about his life after death, although these are set forth and described in the Word ; and many of those born within the church even 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 infecl 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; also from what I have thus heard and seen I am now permitted to describe these, in the hope that ignorance may thus be en- lightened and unbelief dissipated. Such immediate revelation is granted at this day because this is what is meant by the Coming of the Lord. I. THE GOD OF HEAVEN is THE LORD. 2* It must first be known who the God of heaven is, since upon that everything else depends. 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 as it is in the internal sense of the Word (n. 4809, 5922, 8267, 8427, 9429, 10574)- 1 A "trumpet" or "horn" signifies Divine truth in heaven, and revealed from heaven (n. 8815, 8823, 8915) ; and "voice" has the same signification (n. 6971, 9926). 12 HEAVEN AND HELL. the Father ; that he who sees Him sees the Father ; and that every thing that is holy goes forth from Him (John x. 30, 38 ; xiv. 9-11 ; xvi. 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 Di- vine is One and this One is in the Lord. They also declare 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 every one speaks from his thought, speech there being the immediate producl of the thought, or the thought speaking. Consequently, those in this world who have divided the Di- vine into three, and have adopted a different idea of each, and have not made that idea one and centred 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 while 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 accord- ing to the precepts of a true faith. 3. Those within the church who have denied the Lord and have acknowledged the Father only, and have confirmed them- selves in that belief, are not in heaven ; and as they are unable to receive any influx from heaven, where the Lord alone is wor- shipped, they gradually lose the ability to think what is true about any subject whatever ; and finally they either lose the power to speak 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 like- wise not in heaven. Such are brought forward a little towards the right and are let down into the deep, and are thus wholly 1 Christians were explored 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). THE GOD OF HEAVEN IS THE LORD. 13 separated from the rest that come from the Christian world. Fin- ally, 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. 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. xi. 27 ; John xvi. 15; xvii. 2), And that He hath all power in heaven and on earth (Matt, xxviii. 18). He says " in heaven and on earth," because He that rules heaven rules the earth also, for the one depends upon the other. 8 " 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 happi- ness, 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 iii. 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 xi. 25, 26). And again, 1 A Divine that is imperceptible by any idea cannot be received by faith (n. 4733, 5110, 5663, 6982, 6996, 7004, 7211, 9356, 9359, 9972, 10067, 10267). 3 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). 14 HEAVEN AND HELL. " I am the way, the truth, and the life " (John xiv. 6). 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 be- lieve 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 would have a heaven where they could lord it over others, and be eminent in glory like that in the world. II. IT is THE DIVINE OF THE LORD THAT MAKES HEAVEN: 7. 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 flows forth from the Lord flowing into the angels and being 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 become recipients of good and truth from the Lord. 8. Every one 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 him- self, but only from the Divine, thus from the Lord ; also that the good from himself is not good, and the 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 forthi 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 THE DIVINE OF THE LORD MAKES HEAVEN. 15 angels or anything properly their own that makes heaven.* 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 In what manner the Divine goes forth from the Lord and fills heaven will be told in what follows. g. Angels from their wisdom go still further. They say that not only every thing good and true is from the Lord, but every thing 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 held by means of intermed- iates in unbroken connection with the First instantly dies away 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 im- mediately 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 re- ceive them in faith and life finding 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 if everything good and true comes from above it follows that every thing of life must come from above. 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 Di- vine 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). 2 Those who are in heaven are said to be in the Lord (n. 3637,- 3638). 1 6 HEAVEN AND HELL. [3.1 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 can do anything good from him- self. 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 IO. Such spirits as have confirmed themselves during their life in the world in the belief that the good they do or the truth they believe is from themselves, or is appropriated to them as their own (which is the belief of all who attach merit to good aclions 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. II* 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 xv. 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. 1 Good from the Lord has the Lord inwardly in it, but good from one's own has not (n. 1802, 3951, 8480). WHAT THE LORD IN HEAVEN IS. fj III. IN HEAVEN THE DIVINE OF THE LORD is LOVE TO HIM AND CHARITY TOWARDS THE NEIGHBOR. 13. 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 Di- vine love. The Divine love and the Divine truth therefrom are related to each other as the fire of the sun and the light there- from 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 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 and light are not joined, that is, when the light is cold; then all things be- come 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. 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 one. Moreover, love is the very being (esse) of every one's life ; consequently from love both angels and men have their life. Every one who reflecls 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, 1 In the Word "fire" signifies heavenly love and infernal love (n. 934, 4906, 5215)- " Holy and heavenly fire" signifies Divine love, and every affedion 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, 3991, 4302, 4413, 4415, 9548, 9684). : 1 8 HEAVEN AND HELL. 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. 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 lov- ing 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 it 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. 3 But this can scarcely be comprehended by men unless it is known what love is, what good is, and what the neighbor is. 3 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 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. They said also 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 1 Love is the fire of life, and life itself is actually therefrom (n. 4906, 5071, 6032, 6314). 2 To love the Lord and the neighbor is to live according to the Lord's commandments (n. 10143, IOI 53. I0 3 10 . i578, 10648). 3 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). WHAT THE LORD IN HEAVEN IS. 19 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 xiv. 21, 23). And again, " If ye do My commandments ye shall abide in My love " (John xv. 10, 12). 17. All observation in heaven attests that the Divine that goes forth from the Lord and that affecls 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 every particular of their life. 1 Moreover, there are spiritual spheres of life emanating from and surround- ing every angel and every spirit, by which their quality in re- specl to the affections of their love can be known, sometimes at great distances. For these spheres flow forth from the life of one's affection and consequent thought, or from the life of his love and consequent faith. The spheres that go forth from an- gels are so full of love as to affe6l the inmosts of life of those who are with them. They have repeatedly been perceived by me and have thus affected me.'' 1 That it is love from which angels have their life is further evident from the facl that in the other life every one turns himself in accordance with his love those who are in love to the Lord and in loye 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 that 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 1 Angels are forms of love and charity (n. 3804, 4735, 4797, 4985, 5199. 5350, 9879. 10177). 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 Hows from the life of their affection and consequent thought (n. 2489, 4464, 6206). 20 HEAVEN AND HELL. to the Lord ; but the Lord turns to Himself those that love to do the things that are from Him. 1 But more on this subject hereafter, in the chapter on The Four Quarters in Heaven. 18. The Divine of the Lord in heaven is love, for the rea- son 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 spontane- ously, for it desires unceasingly to be enriched and perfected by them. 2 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 ; and other things not in ac- cord 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 by the fact that some who were simple-minded in the world were taken up into heaven, and 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 away and associate themselves with those in hell who are in loves like their own. There were spirits who had doubts about there be- ing such capacities in heavenly love, and who were anxious to know whether it were true ; whereupon they were let into a state of heavenly love, whatever opposed being for the time re- moved, and were brought forward some distance, where there was an angelic heaven, and from it they talked with me, saying 1 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). 2 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. 749. 775o)- HEAVEN DIVIDED INTO TWO KINGDOMS. 21 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 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 incom- prehensible to them. From this it is clear that the love that goes forth from the Lord is receptive of heaven and all things therein. 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. xxii. 37-40). "The law and the prophets" are the whole Word, thus all Di- vine truth. IV. HEAVEN is DIVIDED INTO TWO KINGDOMS. 2O* As there are infinite varieties in heaven, and no one society nor any one angel is exaclly 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 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). 22 HEAVEN AND HELL. \ be treated of in what follows. The general division is said to be into kingdoms, because heaven is called "the kingdom of God." 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 22. As the angels that constitute the celestial kingdom re- ceive the Divine of the Lord more interiorly they are called the interior or higher angels ; and for the same reason the heavens that they constitute are called interior and higher heavens.* They are called higher and lower, because these terms designate what is interior and what is exterior. 3 23. Those who are in the celestial kingdom are in the love called celestial, which is love to the Lord. Those who are in the spiritual kingdom are in the love called spiritual, which is charity towards the neighbor. And as all good pertains to love (for good to any one is what he loves) the good also of the one 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 distin- guished from good of love towards the neighbor. 4 And as the good of love to the Lord is an interior good, and that love is in- terior love, so the celestial angels are interior angels, and are called higher angels. 24. The celestial kingdom is called also the Lord's priestly kingdom, and in the Word " His dwelling place ; " while the 1 Heaven as a whole is divided into two kingdoms, a celestial king- dom 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). 2 The heavens that constitute the celestial kingdom are called higher, while those that constitute the spiritual kingdom are called lower (n. 10068). 3 Interior things are portrayed by higher things, and higher things signify interior things (n. 2148, 3084, 4599, 5146, 8325). 4 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 neigh- bor (n. 3691, 6435, 9468, 9680, 9683, 9780). HEAVEN DIVIDED INTO TWO KINGDOMS. 23 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 be- cause 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. 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. 4 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 every one his friend and every one his brother, saying, Know ye Jehovah They shall know Me, from the least of them even to the greatest of them " (xxxi. 33-34). And they are called in Isaiah, " Taught of Jehovah " (liv. 13). That the " taught of Jehovah " are those who are taught by the Lord He Himself teaches in John (vi. 45, 46). 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. Such angels, as soon as they hear Divine truths', will and do them, instead of storing them up in their memory and afterwards con- sidering whether they are true. They know at once by influx from the Lord whether the truth they hear is true ; for the Lord flows direclly 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 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). 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). 24 HEAVEN AND HELL. 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 changed 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 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 intercourse 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 ; 3 and from this it comes to pass that although heaven is divided into two king- doms it nevertheless makes one. The Lord always provides such intermediate angels through whom there is communication and conjunction. 28* As the angels of these two kingdoms will be fully treated of in what follows, particulars are here omitted. 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 under- standing, and not the reverse (n. 5482, 5649, 6027, 8685, 8701, 10153). 2 The will of man is the very being (esse) of his life, and the recept- acle 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 un- derstanding goes forth therefrom (n. 585, 590, 3619, 7342, 8885, 9282, 10076, 10109, 10110). Whatever is received by the will comes to be of the life, and is ap- propriated 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, every one 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 vanish, because they are not in the man (n. 9069, 9071, 9282, 9386, 10153). 3 Between the two kingdoms there is communication and conjunction by means of angelic societies which are called celestial-spiritual (n. 4047, 6435, 8796, 8802). The influx of the Lord through the celestial kingdom into the spirit- ual (n. 3969, 6366). THERE ARE THREE HEAVENS. 25 V. THERE ARE THREE HEAVENS. 29* There are three heavens, entirely distinct from each other, an inmost or third, a middle or second, and an outmost or first. These have the same 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 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. 31, The Divine that flows in from the Lord and is received in the third or inmost heaven is called celestial, and in conse- quence 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 ia 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 in respecl: 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). 26 HEAVEN AND 'HELL. called natural; but as the natural of that heaven, unlike' the natural of the world, has the spiritual and the celestial within it, that heaven is called the spiritual- 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 the same degree. 32. In each heaven there is an internal and an external ; those in the internal are called 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 re- lation as the voluntary and intellectual in man the internal cor- responding to the voluntary, and the external to the intellectual. Every thing voluntary has its intellectual ; one cannot exist with- out 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, as well as 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 their wills 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 1 There are three heavens, inmost, middle, and outmost, or third, second, and first (n. 684, 9594, 10270). Goods therein follow also 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). THERE ARE THREE HEAVENS. 2J thence into the understanding, and from the understanding will and do them, are in the middle or second heaven. 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 one, 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 xvii. 20, 21). 34, Furthermore, all perfection increases towards interiors and decreases towards exteriors, since interiors are nearer to the Divine, and are in themselves purer, while exteriors are more remote from the Divine and are in themselves grosser. 2 Intelli- gence, wisdom, love, everything good and the resulting happi- ness, 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 per- fection of these angels exceeds in like measure the perfection of angels of the outmost heaven. 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 hi'gher heaven. One ascending from a lower heaven is seized with a distress even to anguish, and is unable to see those to whom he comes, still less to talk with them ; while one descending from a higher heaven is deprived of his wisdom, stammers in 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). 2 Interiors are more perfect because nearer to the Divine (n. 3405, 5146, 5147). In the internal there are thousands and thousands of things that ap- pear 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). 28 HEAVEN AND HELL. his speech, and gives up 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 new comers 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 agree- ment 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 other- wise 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 encom- passed by intermediate angels, through whom they have com- munication 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 affili- ation 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 1 Influx from the Lord is direft from Himself and also mediate through one heaven into another, and in like manner into man's in- teriors (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). THERE ARE THREE HEAVENS. 29 connexion 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 dissi- pated and becomes nothing. 1 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 some- thing 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 its bottom upwards- These degrees are determined by distance. [2.] On the other hand, degrees that are not continuous, but discrete, are distin- guished like prior and posterior, like cause and effect, or 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 a perception of these degrees he cannot possibly understand the differences be- tween the heavens, nor between the interior and exterior facul- ties of man, nor the difference 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 corre- spondences 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 other- wise than as a purer natural. And in consequence they remain outside of and a great way off from intelligence. 2 1 All things spring from things prior to themselves, thus from a First, and in like manner subsist, because subsistence is unceasing springing forth ; therefore nothing unconnected is possible (n. 3626-3628, 3648, 4523, 4524, 6040, 6056). ' 2 Things interior and things exterior are not continuous, but distinct 30 HEAVEN AND HELL. 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 in every man there is an inmost or highest de- gree, or an inmost or highest something, into which the Divine of the Lord first or most directly flows, and from which it dis- poses 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 in- most or highest that a man is a man, and is 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. 40. These are now the general truths respecting the three heavens ; but in what follows the three heavens will be particu- larly treated of. VI. THE HEAVENS CONSIST OF INNUMERABLE SOCIETIES. 41, The angels of each heaven are not together in one place, but are divided into larger and smaller societies in ac- 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 ac- cording 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). INNUMERABLE SOCIETIES IN HEAVEN. 3! cordance with the differences of good of love and 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 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 dis- tance 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. 2 43, All who are in the same society are arranged in like manner in respe<5l to each other ; those who are more perfecl, that is, who excel in good, thus in love, wisdom, and intelli- gence, being in the middle ; those who are less pre-eminent be- ing 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 cir- cumference 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 evdry delight of life. 45. All this makes clear that all in the heavens are affili- 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, 7 2 3 6 ) 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, 7836). Nevertheless they all make one through love from the Lord (n. 457, 3986). 2 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, re- specting distance, situation, place, space and time (n. 1273-1277). 32 HEAVEN AND HELL. ated by good, and are arranged according to the quality of the good. Nevertheless it is not the angels who thus affiliate them- selves, but the Lord, from whom the good is. The Lord leads them, conjoins and separates them, and preserves them in free- dom proportionate to their good. Thus He holds every one in the life of his love and faith, of his intelligence and wisdom, and the resulting happiness. 1 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 spir- itual kinships, relationships, and friendships, thus such as spring from love and faith.* 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. 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 dif- ferent families. In the heavens this is much more clearly seen, be- cause 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 1 All freedom pertains to love and aff edition, since what a man loves, that he does freely (n. 2870, 3158, 8987, 8990, 9585, 9591). Because freedom pertains to love, every one'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)- 2 All nearness, relationships, 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). INNUMERABLE SOCIETIES IN HEAVEN. 33 that of his own affections. It was also shown how this general likeness is varied in particulars with individuals in the same so- ciety. A face like an angel's appeared to me, which was varied to express such affections for good and truth as are in those who belong to the same 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 pro- duced 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 affe6tions that belong to their love and faith. 48. From this it also comes to pass that an angel who ex- cels in wisdom instantly sees the quality of another from his face. In heaven no one can conceal his interiors by his expres- sion, or feign, or in any way deceive and mislead by craft or hypocrisy. There are hypocrites who are expert 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 some- times 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. xxii. n, seq.). 49. All the societies of heaven have communication with one another, though not by open intercourse. Few go out of their own society into another, for 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 so- cieties 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 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, 8630). 34 HEAVEN AND HELL. 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. 1 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 in- telligence of angels, will be treated of, for in accordance with that form all extension of affections and thoughts proceeds. 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 direclly under the Divine auspices of the Lord, and are the best of the angels. VII. EACH SOCIETY is A HEAVEN IN A SMALLER FORM, AND EACH ANGEL IN THE SMALLEST FORM. 51. 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 It flows forth from the life of their affection and thought (n. 2489, 4464, 6206). These spheres extend themselves far into angelic societies in accord- ance with the quality and quantity of their good (n. 6598-6612, 8063, 8794, 8797). 1 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, . 10723). EACH SOCIKTY A HEAVEN IN A SMALLER FORM. 35 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 dwell- ing 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 xiv. 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 ex- cellent 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 some- times appears in angelic form like a single angel, as I have been permitted by the Lord to see. Moreover, when the Lord ap- pears in the midst of the angels He does not appear as one sur- rounded by a multitude, but they appear as a one, in an angelic form. This is why the Lord is called "an angel " in the Word, and an entire society is so called. "Michael," "Gabriel," and " Raphael " are no other than angelic societies so named from their function. 1 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 1 In the Word the Lord is called an angel (n. 6280, 6831, 8192, 933)- 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 dis- tinguished by the quality of their good, and by the idea of it (n. 1705, 1754). 36 HEAVEN AND HELL. outside of the angel, but is within him, since the things within him 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 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 out- side of him. This makes clear how greatly misled is he who be- lieves 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 ;* when, in fa6l, 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 intel- leclual faculties became 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 55. As every one 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 every one 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 1 Heaven is not granted from mercy apart from means, but in accord- ance 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 every one from mercy apart from means (n. 4226). 2 Heaven is in man (n. 3884). EACH SOCIETY A HEAVEN IN A SMALLER FORM. 37 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, be- lieved in, and loved. Variety in worship of the Lord from the variety of good in different societies is not harmful, but bene- ficial, 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 show- ing 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 also 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 that is beautiful, pleasant, and agreeable, 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 co-existing in order or following in order, and never from a whole without such 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 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^. 38 HEAVEN AND HELL. 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 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 same 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 out- side 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 the 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 1 If good were the characteristic and essential of the church, and not truth apart from good, the church would be one (n. 1285, 1316, 2982, 3267,3445,3451, 3452). From good all churches make one church before the Lord (n. 7396, 9276). 8 The church is in man, and not outside of him, and the church in eneral is made up of men that have the church in them (n. 3884, 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). 4 Man has an internal and an external ; his 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 micro- cosm (n. 3628, 4523, 4524, 5115, 6013, 6057, 9279, 9706, 10156, 10472). Therefore man was created to have the world in him serve heaven, EACH SOCIETY A HEAVEN IN A SMALLER FQRM. 39 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. 1 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 conies from the facl that every one is his own love, and is such as his ruling love is. That which reigns flows into particulars and arranges them, and every where induces a likeness of itself. 8 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). and this takes place with the good ; but it is the reverse with the evil, in whom heaven serves the world (n. 9278, 9283). 1 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 food in accordance with Divine truths, he is a man, and the church and eaven are in him (n. 4839, 6605, 8513!;, 8547]). 2 The ruling or dominant love with every one 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, 357o, 6571, 6935, 6938, 8853-8858, 10076, 10109, lono, 10284). When love and faith rule they are in all the particulars of man's life, although he does not know it (n. 8856, 8864, 8865). 40 HEAVEN AND HELL. VIII. ALL HEAVEN IN THE AGGREGATE REFLECTS A SINGLE MAN. 59. 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 intelli- gence of the angels there, and on it many things depend which without it as a 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 hea- ven the Greatest Man and the Divine Man j 1 Divine because it is the Divine of the Lord that makes heaven (see above, n. 7-12). 60. That into such a form and image celestial and spirit- ual 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 out- most nature is composed are what make 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 un- derstand what is true and to will what is good. Such under- standing and willing are the spiritual and celestial things of which man is made. Moreover, it is acknowledged that every one's quality is determined by the quality of his understanding and will ; and it can also be seen that his earthly body is formed to serve the understanding and the will in the world, and to skilfully 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 understand- ing 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. Evi- dently, then, the things of the understanding and will are what 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). ALL HEAVEN REFLECTS A SINGLE MAN. 41 make man ; and as these a6l into the minute particulars of the body, as what is internal into what is external, they must be in the same 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 acls. This they call the man himself, and the understanding they call the man in the measure in which it a6ls in unison with the will. 1 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 the view of any angel ; but remote societies, consist- ing 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 perfecl: forms 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 ; conse- quently, as the angels claim, since the Divine from what is in- most or highest sees all things, so in the Lord's sight heaven as a whole must be in the human form. 63. Such being the form of heaven, 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 fibres, nerves, and blood-vessels, thus of members within members, and of parts within parts nevertheless, when he acls he acls as a single man. Such likewise is heaven under the auspices and di- reclion of the Lord. 64. So many different things in man a<5l 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 per- forms a use for its parts, and the parts for the general, for the 1 The will of man is the very being (esse) of his life, and his under- standing 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, lorio). Man is man by virtue of his will and his understanding therefrom (n. 8911, 9069, 9071, 10076, 10109, 10110). 42 HEAVEN AND HELL. 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 acl 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 supreme- ly, while the former are such as love the Lord supremely. Thus it is that those who are in heaven a<5t 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 first the kingdom of God and His righteousness, and all things .... shall be added unto you " (Matt. vi. 33). "To seek His righteousness" means to seek His good. 1 [3.1 Those who in the world love their country's good more than their own, and their neighbor's good as their own, 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." All such are in the Greatest Man, that is, heaven. 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 the 1 In the Word "righteousness" is predicated of good, and "judg- ment" of truth ; therefore "to do righteousness and judgment" is to do what is good and true (n. 2235, 9857). 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 every thing 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). EACH SOCIETY IN HEAVEN REFLECTS A SINGLE MAN. 43 head or in a certain province of the head, that in the breast or in a certain province of the breast, that in the loins or in a certain 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, also the arms down to the fingers. For the arms and hands belong to the lowest parts of man, although at the sides. This again indicates why there are three heavens. 66 The spirits that are beneath heaven are greatly aston- ished when they hear that heaven is not only above but below, for they have the same idea as men in the world, that heaven is simply above, and 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. 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 many had insinuated themselves who knew how to counterfeit angels of light. These were hypocrites. When these were being separated from the an- 44 HEAVEN AND HELL. gels I saw that the entire society appeared at first like a single indistinct body, then by degrees in a human form, but still indis- tinctly, 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 do well, but have regard to themselves in everything. They talk as angels do about the Lord, heaven, love, and heavenly life, and also acl; rightly, that their conduct may be in harmony with their professions. But they have other thoughts ; 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, with the Lord visibly present, appears as a one in the human form. There appeared on high towards the east some- thing like a cloud, from white becoming red, and with little stars round about, which was descending ; and as it gradually de- scended 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. Soci- eties 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 as the good in which they are, and which determines their form, differs. The societies of the inmost or highest heaven, and in the centre 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 perfecl. 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 EVERY ANGEL IN A COMPLETE HUMAN FORM. 45 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 fulness. Therefore, the angels desire nothing so much as to have new angel. guests come to them. 72. Each society, when viewed as a whole, appears as a man, for the reason that heaven as a whole so appears (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 greater. The lesser forms and parts of heaven are the societies of which it consists, which are 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 par- ticular, is a likeness of the Lord, as has been shown above (n. 58). X. THEREFORE EVERY ANGEL is IN A COMPLETE HUMAN FORM. 73 In the two preceding chapters it has been shown that heaven in its whole complex, and also 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 shar- ing. Because an angel is thus a recipient he is a heaven in least form, as shown above in its chapter ; and a man, 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: 46 HEAVEN AND HELL. " 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" (xxi. 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 ;" " a hundred and forty and four " means all goods and truths in the complex ;* "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 Jeru- salem" is "the measure of a man, which is that of an angel?" 5 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, some- times with many together ; and I have seen nothing whatever in their form different from the human form ; and have frequently 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 1 "Jerusalem" means the church (n. 402, 3654,9166). * The "wall" means truth defending against the assault of falsities and evils (n. 6419). 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 the same signification as the simple num- bers from which they arise by multiplication (n. 5291, 5335, 5708, 7973). 4 " Measure" in the Word signifies the quality of a thing in respect to truth and good (n. 3104, 9603). 5 In regard to the spiritual or internal sense of the Word see the ex- planation of The White Horse in the Apocalypse, and the Appendix to The Heavenly DoElrine. EVERY ANGEL IN A COMPLETE HUMAN FORM. 47 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 cannot see, having no ears they cannot hear, and having no mouth or tongue they cannot speak. [2.1 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, among the clergy. The reason, they said, is that the learned, who were the leaders and who first concocted this idea of angels and spirits, formed their ideas of them from the sense-conceptions of the external man ; and those who think from these, and not from interior light and 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 them- selves 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 in most cases are 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. For a like reason angels in churches, whether sculptured or painted, are always depicted as men. In respecl to this insight from heaven they said that it is the Divine flowing into such as are in the good of faith and life. 75. From all my experience, which is now of many years, I am able to state that angels are wholly men in form, having faces, eyes, ears, bodies, arms hands, and feet ; that they see 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). 48 HEAVEN AND HELL. 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 an- gels 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 every one knows, to see 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 spir- itual world are. But 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" (i Sam. ix. 9 ; Num. xxiv. 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 vi. 17). 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 ; 1 In respeft to his interiors man is a spirit (n. 1594). And the spirit is the man himself, and it is from the spirit that the body lives (n. 447, 4622, 6054). THE FORM OF HEAVEN FROM THE DIVINE HUMAN. 49 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 as fully as those who are in this world.' I XL IT IS FROM THE LORD'S DlVINE HUMAN THAT HEAVEN AS A WHOLE AND IN PART REFLECTS MAN. 78. 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 con- sists 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 reflecls a single man. (v.) Each so- ciety in the heavens reflecls 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 compend- ium, from what has. been collected from the Arcana Caelestia 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 within the church believe, is also shown in the same extracts, also in the chapter on The Lord, in The New Jerusalem and its Heavenly DoElrine, at the end. 79. That this is true has been proved to me by much ex- perience, about which something shall now be said. No angel in the heavens ever conceives of the Divine as being in any other than a human form ; and what is remarkable, those in 1 Inasmuch as each angel is a recipient of Divine order from the Lord, he is in a human form, perfeft 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). 5O HEAVEN AND HELL. 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 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 in- to 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 this that enables them to see the Lord ; for the Lord is seen in a Divine angelic form, which is the human form, by those who acknowledge and be- lieve in a visible Divine Being, but not by those who believe in an invisible one. For the former can see their Divine Being, but the later cannot. 8o 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 mean re- ceiving good and truth which are from Him, since the Lord is in His good and in His truth. This they call wisdom and in- telligence. Every one 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 in- terior heaven, for these, being in good and truth from the Lord and in consequent wisdom and intelligence, are in a most beauti- ful 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. 8l. 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. This the Lord Himself teaches, saying, THE FORM OF HEAVEN FROM THE DIVINE HUMAN. 5! "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 xv. 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 in the church and outside of 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 Di- vine 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 he perceives a resistance and a strong repulsion ; and for the reason that his interiors, which should be receptive of heaven, are closed up instead 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 here- after. 84. That the men of old time had an idea of the Divine as human is evident from the manifestations 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 (viii. 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 i. 18 ; v. 37). 52 HEAVEN AND HELL. 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 Di- vine 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 from nature alone 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 measureable ; but in heaven it is not determinate, and thus not measureable. But extension in heaven will be further treated of hereafter in connection with space and time in the spiritual world. Furthermore, every one 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 every one 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 them- selves 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 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 THE LORD AND HIS DIVINE HUMAN. EXTRACTS. 53 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, oil the other hand, they call not intelligent. EXTRACTS FROM THE ARCANA C^LESTIA 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.J 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, 10750, 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, 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, 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). 54 HEAVEN AND HELL. And 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, 2 894, 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 re- turning 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). His union with the Father, from whom was His soul, was not as be- tween 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, 6846, 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, 19067, 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 earths 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. 936i). All who are in good and who worship the Divine under the human form, are received by the Lord (n. 9359). THE LORD AND HIS DIVINE HUMAN. EXTRACTS. 55 God cannot be thought of except in human form ; and what is in- comprehensible 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 worshipped 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 re- gard 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 Hu- man 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, IO 37 2 > 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) an( 3 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 Fa- ther 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). [IO.] Christians were explored 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 Di- vine 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 56" HEAVEN AND HELL. Divine goes forth from Him and is His (n. 3969, 4673, 6788, 6993, 7499, 8127, 8302, 9199, 9228, 9229, 9264, 9407, 9818, 9820, 10330). [II.J 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 centre 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 pres- ence with angels (n. 9415). In heaven there is no conjunction with the Divine itself, but con- junction with the Divine Human (n. 4211, 4724, 5663). [12.] Heaven corresponds to the Divine Human of the Lord ; conse- quently 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 or love and charity in human form, and this from the Lord (n. 3804, 4735, 4797, 4985, 5199, 5530, 9879, 10177). [!3.]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 de- pending 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). CORRESPONDENCE OF HEAVEN WITH MAN. 57 XII. THERE is A "CORRESPONDENCE OF ALL THINGS OF HEAVEN WITH ALL THINGS OF MAN. 87. 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 ex- . ternal 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, say- ing that they are too high for his comprehension. This was not so with the ancient people. To them the knowledge of corre- spondences 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 cor- respondence itself, as the angels do. Therefore they talked with angels, and frequently saw the Lord and were taught by Him. But at this day that knowledge has been so completely lost that no one knows what correspondence is. 1 88. Since, then, without a perception of what correspond- ence 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. 1 How far the knowledge of correspondences excels other know- ledges (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 (n. 5702, 6692, 7097, 7779, 9391, 10407). 5 HEAVEN AND HELL. 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 con- sequence every thing 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 effect- ing cause. All that is spread out under the sun and that receives heat and light from the sun is what is called the nat- ural world ; and all things that derive their subsistence there- from 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 smaller 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 under- standing and will, constitute his spiritual world ; while the ex- terior things that belong to his body, and that have relation to its senses and activities, constitute his natural world. Conse- quently, every thing 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 correspond- ence 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 understand- ing is presented in speech, and what pertains to the will is presented in the movements of the body. Whatever effects, then, 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 spirit- ual 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 HEAVEN WITH MAN. 59 correspondence of the whole heaven with every thing pertaining to man shall be treated of. 94. It has been shown that the entire heaven reflects a single man, and that it is a man in form, 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 aoove, n. 59-72) ; consequently the societies in any member there correspond to the like mem- ber 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 he 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 cor- responds in general to the heart and to all things of the heart in the whole body, and the spiritual kingdom to the lungs and to all things of the lungs in the whole body. Likewise in man heart and lungs form two kingdoms, the heart ruling through the arteries and veins, and the lungs through the tendinous and motor fibers, both together in every exertion and movement. So again 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 ; all this corresponding 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 1 The correspondence of the heart and lungs with the Greatest Man, which is heaven, from experience (n. 3883-3896). 60 HEAVEN AND HELL. 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 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 percep- tion v those in the mouth and tongue are in the ability to con- verse 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 pre- sent themselves in effecl. From this is the correspondence. 97. For the same reason these members, organs, and vis- cera have a like significance in the Word ; for every thing there has a meaning in accordance with correspondences. Thus the "head" signifies intelligence and wisdom ; the "breast" charity ; 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 differs 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 (n. 7542, 9050, 10336). CORRESPONDENCE OF HEAVEN WITH MAN. 6l 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.' 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 kind 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 things in the speech of men are from correspondences, and are from the spiritual world, although man is ignorant of it. 98. That there is such a correspondence of all things of heaven with all things of man has been 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 neces- sary to describe all this experience here ; nor would it be pro- per on account of its abundance. It may be seen set forth in the Arcana Caelestia, where correspondences, representations, the influx of the spiritual world into the natural world, and the intercourse between soul and body, are treated of.* 99* But notwithstanding that all things of man's body cor- respond to all things of heaven, it is not in respecl: to his exter- 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. , 10032). 2 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, 57H-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 ol 62 HEAVEN AND HELL. nal form that man is an image of heaven, but in respecl: 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 respe6l to them a heaven in smaller 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 frequently been shown ; 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 in outward form 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. TOO. But correspondence applies far more widely than to man. There is a correspondence of the heavens with one an- other. 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 vis- cera. 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. IOI. Especially it must be understood that all correspond- ence 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 the body, from experience (n. 6053-6058, 6189-6215, 6307-6326,6466-6495, 6598-6626. The intercourse between soul and body, from experience (n. 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626). CORRESPONDENCE OF HEAVEN WITH THE EARTH. 63 Divine Human that was the source of heaven 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 sub- verted 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 pre- ceding chapter. IO2. Angels are amazed when they hear that there are men who attribute all things to nature and nothing to the Di- vine, and who 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. XIII. THERE is A CORRESPONDENCE OF HEAVEN WITH ALL THINGS OF THE EARTH. 103. What correspondence is has been told in the preced- ing 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, be- cause they live ; the things of the vegetable kingdom are cor- respondences 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. Correspond- ences in the animal kingdom are living creatures of various 64 HEAVEN AND HELL. 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 are correspond- ences, 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, 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, sub- sistence being a permanent springing forth ; also because no- thing 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. 107* Every thing 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 suc- cession into the world, and is terminated there in outmosts ; and 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 nat- ural 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). CORRESPONDENCE OF HEAVEN WITH THE EARTH. 65 every thing there that is in accordance with order is a corre- spondence. Every thing there is in accordance with order that is good and perfect for use, because every thing 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 every thing in the whole world and of the nature thereof that is in Divine order has reference to good and truth. 1 108. 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 gener- ation 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 many 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 afterwards at the ap- pointed 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 chrysalids, 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 pair together and lay eggs and provide for posterity. [3.1 Besides these special in- stances all creatures in general that fly in the air know the proper 1 Every thing 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 any thing (n. 10555). 66 HEAVEN AND HELL. 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 of much more value than they, is not ; for the reaaon 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 inde- scribable 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 re- lation 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 correspond- ences in heaven, and have spoken with those with whom these were, and have been taught whence and what they were. CORRESPONDENCE OF HEAVEN WITH THE EARTH. 67 110. But at the present day no one can know the spiritual things in heaven to which the natural things in the world corre- spond except from heaven, since the knowledge of correspond- ences 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 affedlions 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 mind or the spiritual mind. 1 For this reason various animals, as cows and oxen, calves, rams, sheep, he-goats and she-goats, he-lambs and she-lambs, also pigeons and turtle- doves, 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 corresponded in that use to spiritual things, and in heaven these were understood in accordance with the correspondences. Moreover, animals ac- cording to their kinds and species, because they have life, are affeclions ; and the life of each one is solely from affedlion and in accordance with affection ; consequently every animal has an innate knowledge that is in accord with its life's affedlion. 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. 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 1 From correspondence animals signify affections ; mild and useful animals good affedlions, fierce and useless ones evil affedions (n. 41,. 46, 142, 143, 246, 714, 716, 719, 2179, 2180, 3519, 9280) ; illustrated by ex- perience 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 affedions 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). 68 HEAVEN AND HELL. is called the Garden of God, and Paradise ;' 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 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 affeclions for good and truth, because these affeclions 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 a<5l of worship in the Christian Church is the Holy Supper, in which bread is given, and wine. 4 From these few ex- amples the nature of correspondence can be seen. 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). s 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). 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). 4 Bread signifies every good that nourishes the spiritual lite ot 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). CORRESPONDENCE OF HEAVEN WITH THE EARTH. 69 112. 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 a6i, or in effecl:, first in heaven and afterwards in the world, thus by degrees and successively, down to the out- most 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 forms in which uses are clothed are correspondences and are conjunctions just to the extent that they are forms of uses. In nature in its threefold kingdom, all things that exist in accordance with order are forms of uses, or effe6ls 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 a6ls 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 nat- ural world and the spiritual world are conjoined, that is, man is Bread includes all food (n. 2165). Thus it signifies all heavenly and spiritual food (n. 276, 680, 2165, 2i7/',3478, 6118,8410). 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 per- forming 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). 70 HEAVEN AND HELL. the medium of conjunction, because in him there is a natural world and there is a spiritual world (see above, n. 57) ; conse- quently 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. 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 cor- respondences 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 corre- spondences he is able, in respecl to the thoughts of his mind, to be associated with the angels, and thus in respecl to his spirit- ual 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 would thereby gain a knowledge of 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 every thing down to the least jot is a corre- spondence, was given to men because the conjunction of heaven with the world is effected by means of correspondences. 2 1 The Word was written wholly by correspondences (n. 8615) By means of the Word man has conjunction with heaven (n. 2899, 6943, 939 6 . 94oo, 9401, 10375, 10452). * The spiritual sense of the Word is treated of in the little work on The White Horse referred to in the Apocalypse. CORRESPONDENCE Op HEAVEN WITH THE' EARTH. 71 115. I have been taught from heaven* that the most an- cient men on earth, who were celestial men, thought from corre- spondences 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 them- selves, 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 men had a knowledge of correspondences but did not think from that know- ledge, because they were in natural good, and not, like those before them, in spiritual good. This period was called the Copper Age. After this men 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 cop- per natural good in which were the next posterity ; while iron, from which the last age takes its name, signifies hard truth apart from good. 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. I55i, 1552, 2954, 5658). Copper signifies natural good (n. 425, 1551). Iron signifies truth in the outmost of order (n. 425, 426).) 72 HEAVEN AND HELL. i XIV. THE SUN IN HEAVEN. 116. In heaven neither the sun of the world, nor anything from that sun, is seen, because it is wholly natural. In fa6t nature has its beginning from that sun, and whatever is pro- duced 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 corre- spondences. 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 in- numerable others, but not from the same origin ; since the things in heaven are spiritual, and those in the world are nat- ural. The sun of heaven is the Lord ; the light there is the Di- vine 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 frequently been granted me to see it ; and what I have heard and seen respect- ing 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 direclly overhead or in the zenith, but before the faces of the angels at a middle height. He is seen at a considerable distance, and 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 the same glow and size THE SUN IN HEAVEN. 73 as the sun of the world. 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, of similar whiteness and splendor. The Lord is seen so differently in two places because every person sees the Lord in accordance with his perception 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 re- ception 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. 8 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 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 spir- itual 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 as a moon before the left eye (n. 1053, I 5 2I > 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). s " 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). 8 The sight of the left eye corresponds to truths of faith, and the sight of the right eye to their goods (n. 4410, 6923). 74 HEAVEN AND HELL. which truth is derived, and all at the left to truth that is from good. 1 Good of faith is in its essence truth from good. 119* And this is why in the Word the Lord in respect to love is likened to the sun, and in respecl 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 : 41 The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days " (Isa. xxx. 26). "And when I shall extinguish thee I will cover the heavens and make the stars thereof dark ; I will cover the sun with 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. xxxii. 7, 8). 44 1 will darken the sun in his going forth, and the moon shall not make her light to shine " (Isa. xiii. 10). "The sun and the moon shall be darkened, and the stars shall withdraw their shining The sun shall be turned into darkness and the moon into blood " (Joel ii. 2, 10, 31 ; iii. 15). 44 The sun became black as sackcloth and hair, and the moon became as blood, and the stars . . fell unto the earth" (Apoc. vi. 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. xxiv. 29). And elsewhere. In these passages the "sun" signifies love, and the " moon " faith, and the " stars " knowledges of good and truth. 2 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. xvii. 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. X2O. How great the Divine love is and what it is can be seen by comparison with the sun of the world in its greatest ardor ; it is, if you will believe it, much more ardent than that 1 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). 2 " Stars" and "constellations " in the Word signify knowledges oi good and truth (n. 2495, 2849, 4697). THE SUN IN HEAVEN. 75 sun. For this reason the Lord as a sun does not flow without mediums into the heavens, but the ardor of His love is grad- ually tempered on the way. These temperings appear as rad- iant belts about the sun ; furthermore, the angels are veiled with a thin adapting cloud to prevent their being harmed by the in- flowing love. 1 For this reason the heavens are more or less near in accordance with their 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. 8 121. 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 occur- rence 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 the form of an angel, 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. 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 inflow of burning love (n. 6849). 2 The Lord's presence with the angels is in proportion to their recep- tion 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). 76 HEAVEN AND HELL. 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 con- stantly ; 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 direcl: opposite of the Divine love ; and what is false from that love is the direcl; opposite of the Divine truth; 'and the opposite of the Divine love and the Divine truth is to the angels 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 will be cut off (Deut. iv. 19 ; xvii. 3-5 ; Jer. viii. i, 2 ; Ezek. viii 15, 16, 18 ; Apoc. xvi. 8 ; Matt. xiii. 6). 1 123. 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 op- posite darkness and dense darkness, that is, they turn backwards, away from the Lord ; and this 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 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 con- trary to heavenly love or to the Lord (n. 2441, 10584). To those in the hells the sun of heaven is thick darkness (n. 2441). LIGHT AND HEAT IN HEAVEN. 77 determined by the face. In respect to his spirit man turns him- self in the same way 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 every thing that is from Him looks to Him, He is the common centre, 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. 125. From all this what has been said and shown in pre- vious 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 corre- spondences (n. 105). XV. LIGHT AND HEAT IN HEAVEN. 126* 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 dur- ing the evening and night. At first I wondered when I heard the angels say that the light of this world is little more than 1 The Lord is the common centre to which all things of heaven turn (n. 3633, 3641)- 78 HEAVEN AND HELL. 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, they are evidently spiritual and not natural. 1 128. 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. 8 This being the source of .light in heaven the light differs there in accordance with the reception of Divine truth from the Lord ; or what is the same, in accord- ance 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 king- dom 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 centre being in greater light and those in the circumfer- ence in less light (see n. 43). In a word, the angels have light 1 All light in heaven is from the Lord as a sun (n. 1053, I 5 21 . 3 T 95> 334i, 3636, 3643, 4415, 9548, 9 68 4, 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)- 2 The light of heaven illumines both the sight and the understanding: of angels and spirits (n. 2776, 3138). LIGHT AND HEAT IN HEAVEN. 79 in the same degree in which they are recipient of Divine truth, that is, are in intelligence and wisdom from the Lord; 1 and this is why the angels of heaven are called angels of light. 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 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 viii. 12). "As long as I am in the world I am the light of the world" (John'va.e,}. 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 xii. 35, 36, 46). " Light hath come into the world, but men have loved the darkness rather than the light" (John iii. 19). John says of the Lord, " This is the true light which lighteneth every man " (John i. 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. iv. 16). " I will give thee for a covenant of the people, for a light of the Gen- tiles " (Isa. xlii. 6). " I have established Thee for a light to the Gentiles, that Thou mayest be My salvation unto the end of the earth " (Isa. xlix. 6). " The nations of them that are saved shall walk in His light " (Apoc. xxi. 24). "Send out Thy light and Thy truth ; let them lead me" (Psalm xliii. 3). In these and other passages the Lord is called light from Divine truth, which is from Him ; and the truth itself is also 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. xvii. 2). 44 And His garments became shining, exceeding white as snow, so as no fuller on earth can whiten them " (Mark ix. 3). The Lord's garments had this appearance because they repre- sented Divine truth which is from Him in the heavens, "gar- 1 The light in heaven is in harmony with the intelligence and wis- dom 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, 559 8 , 7236, 7833, 7836). 80 HEAVEN AND HELL. ments " in the Word signifying truths, 1 consequently it is said in David, "O Jehovah, Thou' coverest Thyself with light as with a garment" (Psalm civ. 2). 130. That light in the heavens is spiritual and that this light is Divine truth may be inferred also from the facl that men as well as angels have spiritual light, and have enlighten- ment 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 reasons, and from them draws conclusions in series. 8 The natural man does not know that the light from which the understanding sees such things is the 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 spirit- ually. Those think naturally who take account of the world only, and attribute all things to nature ; while those think spirit- ually 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 enlight- ened as to enable me to perceive what I did not perceive be- fore, and finally such things as I could not even comprehend by thought from natural light.. Sometimes I felt indignant that 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). 9 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 or 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). LIGHT AND HEAT IN HEAVEN. 8l I could not comprehend these things when they were so clearly and plainly perceived in the light of heaven. 1 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. 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 intelli- gence and wisdom. Because the light of heaven is Divine wis- dom, in that light the character of every one is recognized. The interiors of every one 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, of horrid face and form, the exacl form of their own evil. 4 In respect to his spirit man appears, when seen by angels, in the same 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. 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 1 When man is raised up from the sensual he comes into a gentler light, and at length into heavenly light (n. 6313, 6315, 9407). When man is raised up into intelligence there is an a<5tual elevation into the light of heaven (n. 3190). How great a light was perceived when I was withdrawn from worldly ideas (n. 1526, 6608). 2 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). 82 HEAVEN AND HELL. 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 often 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. Therefore the heat of heaven, like the light of heaven, is evidently 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, in the 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. The former are in the Lord's celestial kingdom, and the latter in His spiritual kingdom. Those that receive both in the same degree are the most perfect angels. 134. The heat of heaven, like the light of heaven, is every- where 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 soci- ety the heat differs in accordance with perception. There is heat in the hells, but it is unclean heat. 2 The heat of heaven is what is meant by holy and heavenly fire, and the heat of 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). 2 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, 819, 820, 943, 944, 5394). LIGHT AND HEAT IN HEAVEN. 83 hell by profane and infernal fire. Both mean love heavenly fire meaning' love to the Lord and to the neighbor and every affeclion of those loves, and infernal fire meaning love of self and 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. So it is cus- tomary to speak of being inflamed, growing warm, burning, boiling, being on fire, both in regard to the affections of the love of good and the lusts of the love of evil. 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 every one 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 exacl 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 into activity 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 that think 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 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). 84 HEAVEN AND HELL. 136* Angels, like men, have understanding and will. The light of heaven constitutes the life of their understanding, be- cause 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 heat is the source of life is shown by the fa<5t 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. This takes place in winter, when heat is absent though light remains. From this correspondence heaven is called paradise, since truth is there united 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. 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 with- out 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 " (i. 1-14). Evidently the Lord is here meant by "the Word," for it is said that "the Word became flesh." But what is specifically 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 aoart from good are like a body without a soul (n. 3180, 9 T 54)- Trutnb 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. [2231,] 2839, 4352, 4997, 7178, 7623, 7624, 10367). LIGHT AXD HEAT IN HEAVEN. 85 meant by "the Word" is not recognized, and shall therefore be explained. Here "the Word" means the Divine truth which is in the Lord and from the Lord ; l and this is why the Lord 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 the same 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 in the world. By the power of good and truth in man, in that every thing that a man does he does from his understanding and will from his will by means of good and from his under- standing by means of truth ; for all things in the will have relation to good, and all things in the understanding have re- 1 In the Sacred Scripture "word" signifies various things, namely, speech, thought of the mind, anything 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). 3 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). 86 HEAVEN AND HELL. lation to truth. 1 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 produc- ing 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? For from these heaven has its existence, and the world has its existence, 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 any thing made that has been made ;" also that "the world was made through Him," that is, through Divine truth from the Lord. 2 For the same reason, in the Book of Creation, light is first spoken of, and then the things that are from light (Gen. i. 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 con- junction, in order to be any thing. 139* 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. 1 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). * 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). THE FOUR QUARTERS IN HEAVEN. 87 140. 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. XVI. THE FOUR QUARTERS IN HEAVEN. 141. 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 the south is 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 the equinox, and west where it then sets. Thus in the world it is from the south that all the quar- ters are determined. But in heaven the east is 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 determ- ined. That is called the east (orient) 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. 1 142. Another difference is that to the angels the east is always before the face, the west behind, the south to the right, 1 In the highest sense the Lord is the east (criens), because He is the sun of heaven, which is always rising and never setting (n. 101, 5097, 9668 ) . 88 HEAVEN AND HELL. and the north to the left. But since this cannot be easily com- prehended 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 centre ; thus all the angels turn themselves to Him. Also on the earth, as is well known, there is a directing of all things towards a common centre ; but there is this difference between this directing in the world and that in heaven, that in heaven the fronf parts are turned to the common centre, but in the world the lower parts of the body. In the world this directing is called centripetal force, also grav- itation. The interiors of angels are actually turned forwards ; and since interiors manifest themselves in the face it is the face that determines the quarters. 1 143* It is still more difficult to comprehend in the world that in every turning of the face and body the angels have the east before the face, since man, according as he turns, has every quarter before his face. This, then, must be explained. Al- though 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 the same, but they are not. The origin of these turnings is their- ruling love, and by this all directions with angels and spirits are determined, for, as just said, their interiors are act- ually turned towards their common centre, which in heaven is the Lord as a sun ; consequently their ruling love is always be- fore their face, because their love is always before their interiors, and the face has existence from the interiors and 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. 8 And as the Lord Himself is in angels in His love, it is the Lord who causes them 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). 2 In the spiritual world all constantly turn themselves to their loves ; and the quarters there have their beginning in the face and are deter- mined by it (n. 10130, 10189. 10420, 10702). THE FOUR QUARTERS IN HEAVEN. 89 to look to Him whithersoever they turn. All this cannot be ex- plained any farther now ; but it will be made clearer to the understanding in subsequent chapters, especially where repre- sentations 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 learn and 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 angels, so it is said in the world of those that be- lieve in the Lord and love Him that they have God before their face and their eyes, 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 un- known to men. 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 every one the south at his right, the north at his left, and the west bejiind him. Another wonderful thing is that, although the angels look only to the east they have also a look towards the other three quar- ters ; 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. I45* 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 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). 90 HEAVEN AND HELL. through the understanding, to which the eyes correspond, that He causes Himself to be seen. 1 146. 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 posi- tion 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. 2028) ; 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 every one in the good and truth that go forth from Him, and thus 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 xv. 4). " He that eateth My flesh and drinketh My blood abideth in Me and I in him" (John vi. 56). "The Lord's flesh" signifies Divine good and "His blood" Di- vine truth. 2 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 understand- ing is internal sight (n. 2701, 4410, 4526, 9051, 10569). For this reason "to lift up the eyes" and "to see" signifies to un- derstand, perceive, and observe (n. 2789, 2829, 3198, 3202, 4083, 4086, 4339, 5684). 2 In the Word "the Lord's flesh" signifies His Divine Human, and the Divine good of His love (n. 3813, 7850, 9127, 10283). THE FOUR QUARTERS IN HEAVEN. 9! 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 per- ception 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 north and south 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 the same order, but differently as their good of love and light of truth from good differ ; since in the celestial kingdom the love is love to the Lord, and the light of truth therefrom is wisdom ; while in the spiritual kingdom the love 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 every one 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, the societies towards the east surpassing those towards the west, and those towards the south surpassing 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 sig- nifying love and its good clearly perceived, the west the same And "the Lord's blood" signifies Divine truth and the holy of faith (n. 4735, 6978, 7317, 7326, 7846, 7850, 7877, 9127, 9393, 10026, 10033, 10152, 10210). 92 HEAVEN AND HELL. 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. 151* The reverse is true of those in the hells. They 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 looking to the former, and those called spirits to the latter. 2 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 ; 3 and this is the cause of their turning themselves backwards away from the Lord to .this dense darkness and 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). 2 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). 3 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, as love of self and love of the world make hell, because the two are op- posite (n. 2041, 3610, 4225, 4776, 6210, 7366, 7369, 7490, 8232, 8678, 10455, 10741-10745). CHANGES OF STATE OF THE ANGELS. 93 darkness. Moreover, those in the hells are likewise arranged 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. 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 per- ception of truth, but no affedlion 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 every one 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 the same 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. XVII. CHANGES OF STATE OF THE ANGELS IN HEAVEN. 154. By changes of state of angels their changes in respe<5l 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 an- gelic life is a life of love and faith, and of wisdom and intelli- 94 HEAVEN AND HELL. gence therefrom, states are predicated of these and are called states of love and faith, and states of wisdom and intelli- gence. How with angels these states are changed shall now be told. 155* Angels are not always in the same state in respecl to love, or in the same state in respecl to wisdom ; for all their wisdom is from their love and in accordance with their love. Sometimes they 1 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. Moreover, there is a correspond- ence between times and states, 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 corre- spondence "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" wis- dom in its light ; " evening" wisdom in its shade ; "dawn" the obscurity that precedes the morning ; and "night" the absence of love and wisdom. 2 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). 2 Alternations of state in respe6l to enlightenment and perception occur in heaven, like the times of day in the world (n. 5672, 5962, 6110, 8426, 9213, 10605). CHANGES OF STATE OF THE ANGELS. 95 156. Together with the state of the angels' interiors which pertain to their love and wisdom, the states of various things outside of them that they see with their eyes are changed ; for the things outside of them take on an appearance that is in ac- cord 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 towards 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 may differ in different societies, and may be different in the societies of the celestial kingdom from what it is in those of the spiritual kingdom. These changes of state dif- fer in general as the days differ in different climates on the earth, for with some it is morning when with others it is even- ing, 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 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) 96 HEAVEN AND HELL. are not withheld they are in the love of self; and because every one 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 establish a habit of 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 exquis- ite. 2 The angels added that their changes of state are not caused by the Lord, since He, like the sun, is unceasingly flow- ing 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 un- changed, but the cause is in the earth. 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 first saw the Lord as a sun glowing and brilliant with a splendor that cannot be de- scribed ; and I was told that such is the appearance of the Lord as a sun to the angels in their first state. Afterwards there ap- peared a great cloudy 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 more dense, and the sun to appear less glowing, 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. Lastly, 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 with unwonted splendor ; and I 1 Man's own (profrium) 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). 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). TIME IN HEAVEN. 97 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 alterna- tions ; 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 now and then 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 ap- pears to every one in accord with what his state is, thus glowing when one is in intense love, and less glowing and finally shin- ing white as his love subsides ; and the quality of each one's state is represented by the cloudy belt that induces 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 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. XVIII. TIME IN HEAVEN. 162. 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 ; not even knowing 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, the same as in the world, and with no difference whatever ; for the reason that in heaven instead of years and days there are changes of state ; 98 HEAVEN AND HELL. 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 ; also 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 marks changes of state by the way it appears ; and this, as has been shown in the preceding chapter, is not done by fixed alterna- tions. 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 asso- ciated with man by the Lord) in place of them they perceive states 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. 1 166. The same is true of all things that exist from time, as the four seasons of the year, 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 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" (^3814). What a "week" (n. 2044, 3845). What a "day" (n. 23, 487, 488, 6110, 7680, 8426, 9213, 10132, 10605). What "to-day" (n. 2838, 3998, 4304, 6165, 6984, 9939). What "to-morrow" (n. 3998, 10497). What "yesterday" (n. 6983, 7114, 7140). TIME IN HEAVEN. 99 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 wis- dom 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, as then happened to me. 168. When angels speak with men they never express themselves in 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 1 Men have an idea of eternity associated with time, but angels apart from time (n. 1382, 3404, 8325). 100 HEAVEN AND HELL. 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 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. [3.1 In speaking with him I added that it is known in the world, or 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 exa6l accord with the states of their af- fedlions, 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 leads learned men to inquire what time and space are, and some con- fess that time belongs to the natural man. 169* The natural man might think that he would be de- prived 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 an- gels ; such wisdom as is called incomprehensible, because it 1 Man does not think, as angels do, apart from the idea of time (n. 3404)- REPRESENTATIVES AND APPEARANCES IN HEAVEN. IOI does not fall into ideas that are wholly made up of what is ma- terial. XIX. REPRESENTATIVES AND APPEARANCES IN HEAVEN. 170. The man who thinks from natural light alone is un- able 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 an angel has 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 thejworld (n. 126-132). X7 1 * 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 de- ' scribed from chaps, xl. to xlviii.) ; by Daniel (from chap. vii. to xii.) ; by John (from the first chapter of the Apocalypse to the last) ; and by others, as described both in the historic and the prophetic parts of. the Word. These things were seen by them when heaven was opened to them, and heaven is said to be opened when the interior sight, which is the sight of man's spirit, is opened. For what is in the heavens cannot be seen by the eyes of a man's body, but are seen by the eyes of his spirit ; and whenever 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. 102 HEAVEN AND HELL. 172* But although the things seen in heaven are for the most 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 spirit- ual ; 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 corre- spond to their interiors. That exterior things correspond to interior things may be seen above. (n. 87-115). This is illus- trated 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 same 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 about me 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 repre- sent 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 and dis- tinctly and perceptibly. The appearances of this kind in heaven are called real appearances, because they have real existence. There may be 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. 1 All things that are visible to the angels are representative (n. 1971, 3213-3226, 3342, 3475, 3485, 9481, 9457, 9576, 9577)- The heavens are full of representatives (n. 1521, 1532, 1619). REPRESENTATIVES AND APPEARANCES IN HEAVEN. 103 176. To show what the things are that appear to the an- gels in accordance with correspondences, I will here mention one 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 intelli- gent 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 fruits 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 acknowledged on the earth, but only by those who are in good, and who have not extin- guished 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. 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 forms 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, T 973> T 974) J 977. 1980, 1981, 2299, 2601, 2761, 2762, 3217, 3219, 3220, 3348, 3350, 5198, 0090, 10276). All things seen in the heavens are in accordance with correspond- ences 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). 1 A "garden" or "park" signifies intelligence and wisdom (n. 100, 108, 3220). IO4 HEAVEN AND HELL. XX. THE GARMENTS WITH WHICH ANGELS APPEAR CLOTHED. 177. Since angels are men, and live together 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 perfecl 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 they have real exist- ence because they correspond (see above, n. 175). Their gar- ments correspond to their intelligence, and therefore every one in the heavens appears clothed in agreement with his intelli- gence ; and as one is more intelligent than another so the garments of one surpass those of another. Some of 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 var- ious colors. But the angels of the inmost heaven are not clothed. 179* As the garments of angels correspond to their intelli- gence 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 What is meant by "the garden of Eden" and "the garden of Jeho- vah" (n. 99, TOO, 1588). How magnificent the things seen in parks are in the other life (n. 1 122, 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)- THE GARMENTS OF ANGELS. 105 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 corre- sponds to nakedness. 5 180. 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, xxviii. 3 ; Mark xvi. 5 ; Luke xxiv. 4 ; John xx. 12, 13) ; and those seen in heaven by John, 1 From correspondence "garments" in the Word signify truths (n. 1073, 2576, 5319. 5954, 9 212 , 9 216 , 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). 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 glisten, others do not (n. 5248). 3 In the Word "glistening white" and "white" signify truth, be- cause they are from light in heaven (n. 3301, 3993, 4007). 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 Unm and Thummim signified, in accord- ance 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 par- take of white they signify truth (n. 9466). 6 All in the inmost heaven are innocences, and in consequence ap- pear 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). 106 HEAVEN AND HELL. Who had garments of fine linen and white (Apoc, iv. 4 ; xix. 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. xvii. 2 ; Mark ix. 3 ; Luke . ix. 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" (iii. 4, 5). " Blessed is he that is awake and keepeth his garments" (xvi. 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 " (Hi. i) ; and in Ezekiel, Jerusalem, " I girded thee about with fine linen, and covered thee with silk Thy garments were of fine linen and silk " (xvi. 10, 13) ; besides many other passages. But he who is not in truths is said "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 earnest thou in hither not having a wedding garment ? " Wherefore he was cast out into the outer darkness (xxii. 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. 181. That the garments of angels do not merely appear as garments, but are real garments, is evident from the fa<5l that angels both see them and feel them, that they have many gar- ments, and that they put them on and put them off, 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 gar- ments I have seen many times. When I asked where they got their garments, they said from the Lord, and that they receive 1 "Jerusalem" signifies a church in which there is genuine doctrine (n. 402, 3654, 9166). PLACES OF ABODE AND DWELLINGS OF ANGELS. 107 them as gifts, and sometimes they are clothed with them un- consciously. 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 of their changes of state in respecl to intelligence and wisdom (of which see above, n. 154-161). 182. As every one 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. XXI. THE PLACES OF ABODE AND DWELLINGS OF ANGELS. 183* As there are societies in heaven and the angels live as men they have also places of abode, and these differ in ac- cordance 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 is seen 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, be- cause they know nothing about the spiritual. [2.1 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 who are called simple. They said also that it might be known from the Word that angels are men, since those that have been seen have 108 HEAVEN AND HELL. 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 canvass- ing the subject and bringing to diredl thought the question whether it is so. For every one 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 heav- en, 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 same 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 doclrine 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, exaclly like cities on the earth. I have been per- mitted to pass through them, looking about on every side, and sometimes entering the house. This occurred when my inner sight was opened, and I was fully awake. 1 1 Angels have cities, palaces and houses (n. 940-942, 1116, 1626-1631, 4622). PLACES OF ABODE AND DWELLINGS OF ANGELS. 109 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, every thing 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 is itself from heaven. The angels said that such things and innumerable others still more perfecT: are set forth before their eyes by the Lord ; and yet these things are more pleasing to their minds than to their eyes, because in every one 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 in- terior 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 (see note, page 103); 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. 1 "Houses," with their contents, signify the things in man that be- long to his mind, thus his interiors (n. 710, 2233, 2331, 2559, 3128, 3538, 49.73. 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). 110 HEAVEN AND HELL. 187. All this makes clear why the Lord called Himself the temple at Jerusalem {John ii. 19, 21),' namely, because the tem- ple represented His Divine Human ; also why the New Jeru- salem was seen to be of pure gold, its gates of pearls, and its foundations of precious stones {Apoc. xxi.), 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. 2 188. 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. All these things spring from correspondence, for interior things corre- spond to higher things, and exterior things to lower things ;* and this is why in the Word " mountains " signify celestial love, "hills" spiritual love, and "rocks" faith. 4 1 In the highest sense "the house of God" signifies the Lord's Di- vine 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). * 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, 4777). "Foundation" signifies the truth on which heaven, the church, and doctrine are founded (n. 9643). 3 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). 4 In heaven, mountains, hills, rocks, valleys, and lands are seen ex- actly 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). SPACE IN HEAVEN. Ill 189. There are also angels who do not live associated to- gether, 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 creeled, as houses in the world are, but are given to them gratuitously by the Lord, to every one in accordance with his perception 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). Every thing whatsoever that the angels possess they hold as received from the Lord ; and every thing they have need of is given them. XXII. SPACE IN HEAVEN. 191. 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 sound like a paradox, I will endeavor to make the matter clear, 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 And "the summit of a mountain" signifies the inmost of heaven (n. 9422, 9434, 10608). Also why the ancients had their holy worship on mountains (n. 796, 2722). 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 ex- perience (n. 1273-1277, 5605). For this reason "to journey" signifies in the Word to live and pro- 112 HEAVEN AND HELL. have been taken by the Lord into the heavens and to the earths in the universe ; and it was my spirit that so journeyed, while my body remained in the same place. 1 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. 193* As changes of place are thus effected it is evident that approaches are likenesses of state of the interiors, and separa- tions are unHkenesses ; 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 ex- ternal 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 furthermore, 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 him- self 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 in- gress 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). 1 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 ex- perience (n. 9440, 9967, 10734). What it is to be "led by the spirit to another place" (n. 1884). SPACE IN HEAVEN. 113 teriors of the angels ;' and this being so, no notion or idea ol space can enter their thought, although there are spaces with them equally as in the world. 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 thinks about it knows that his sight recognizes space only by inter- mediate 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 until the continuity is broken. This is especially true of the angels, because their sight acls as one with their thought, and their thought acls 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 sig- nified in the Word by length, breadth, and height. In this world, that is called long or broad which is long or broad in rela- tion to space, and the same is true of height. But in heaven, where there is no thought of space, length mean? 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. xl. to xlviii.), where the 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). 114 HEAVEN AND HELL. new heaven 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? [3.1 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 " (xxi. 16). Because " the New Jerusalem " here signifies a new church these measures signify the things of the church, " length " its goods of love, "breadth" truth from that good, "height" the degrees of good and truth, " 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 xxxi. 8). "Out of straitness I called upon Jah ; He answereth me in a broad place " (Psalm cxviii. 5). Besides other passages (As in Isaiah viii. 8 ; and in Habakkuk i. 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 I 99 The primary and veriest cause of this is that the Lord is present to every one in the measure of his love and 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. 9439,9773, 10181). THE FORM OF HEAVEN. 115 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 that there is a sharing of all things in the heavens ; in a word, it is through this that they think spirit- ually, and not naturally like men. XXIII. THE FORM OF HEAVEN WHICH DETERMINES AFFILIATIONS AND COMMUNICATIONS THERE. 2OO. 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 smaller form, and each angel in the smallest form (n. 51-58) ; that as the entire heaven reflects a single man, so each society of heaven reflects a man in a smaller form, and each angel in the smallest form (n. 59-77) ; that the wisest are at the centre, and the less wise are round about even to the borders, and the same 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 truth 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. 2 1 The conjunction and presence of the Lord with the angels is measured by their reception of love and charity from Him (n. 290, 681, 1954, 2658, 2886, 2888, 2889, 3001, 3741-3743, 43i8, 43!9, 4524, 7211 9128). 2 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). Il6 HEAVEN AND HELL. 201. It is important to know what the form of heaven is, because not only is all affiliation there in accord with it, but also all mutual communication, and in consequence of this all spread 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 eay 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. 1 202. 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 accord- ance 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 learns 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. 2 1 The form of heaven is a form in accordance with the Divine or- der (n. 4040-4043, 6607, 9877). 2 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. 3628, 4219, 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 regener- THE FORM OF HEAVEN. I 17 203* So far as any one is in the form of heaven he is in heaven, and is, in facl, a heaven in the smallest form (n. 57) ; consequently he is to the same extent in intelligence and wis- dom ; for as has been said above, all the thought of his under- standing and all the affection of his will spread 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 affeclions really spread 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 affedted 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 spir- itual 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 communica- tion thereby with societies outside of him. That he might learn that this was not true his communication with neighboring soci- eties was cut off, and in consequence, not only was he deprived ated, which is effected by means of Divine truths from the Lord, that he may be introduced into order (n. 1047, 2 3O7> 2308, 3518, 3812, 8480, 8550, 10283, 10284, 10286, 10731). When the Lord forms man anew, that is, regenerates him, He ar- ranges all things in him in accordance with order, which means, into the form of heaven (n. 5700, 6690, 9931, 10303). 1 Every one 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 affec- tions (n. 4111). Il8 HEAVEN AND HELL. of thought but he fell down as if lifeless, although tossing his arms about like a new-born infant. After a while the commun- ication was restored to him, and then as it was gradually re- stored 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, every thing of life, flow in in ac- cordance with communication, since every thing of a man's life consists in his ability to think and be moved by affeclion, or what is the same, his ability to understand and will. 1 204. But let it be understood that intelligence and wisdom vary with every one in accordance with this communication, those whose intelligence and wisdom are formed out of genuine truths and goods having communication with societies in ac- cordance with the form of heaven ; while those whose intelli- gence 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 incoherent communication, since it is not with societies that are in an order that is in harmony with the form of heaven. On the other hand, those that are not in in- telligence 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. 2 1 There is only one Life, from which all, both in heaven and in the world, live (n. 1954, 2021, 2536, 2658, 2886-2889, 3oi, 3484, 3742, 5847, 6467). That life is from the Lord alone (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 m 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). 9 Thought pours itself forth into societies of spirits and of angels THE FORM OF HEAVEN. 1 19 205* 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 an- gel, 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 ;' and in consequence those in whom truths and goods are thus joined in accordance with the form of heaven see things follow- ing one after another in series, and widely cohering round about ; but those in whom goods and truths are not conjoined in accordance with the form of heaven do not see this. 206. In each heaven there is such a form, and in accord- ance with it the angels have communication and extension of thought and affeclion, 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 be called influx rather than communication. 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 round about (n. 6600-6605). Still it does not move or disturb the thoughts of the societies (n. 6601, 6603). 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). I2O HEAVEN AND HELL. those not elevated. A society of a higher heaven has no com- munication 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, flow- ing in, both with and without mediation, flowing in direclly from Himself, and mediately through the higher heavens in order into the lower. 1 As the conjunction of the heavens by this in- flowing is from the Lord alone there is a most careful provision against any angel of a higher heaven looking down into a soci- ety ot a lower heaven and talking with those there ; for the angel is thus immediately deprived of his intelligence and wisdom. The reason of this shall be told. As there are three degrees of heaven, so each angel has three degrees of life, those in the in- most 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, when 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 has no 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" (xxiv. 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 " (xvii. 3i, 32). 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 1 There is influx from the Lord without mediation and mediate in- flux through heaven (n. 6063, 6307, 6472, 9682, 9683). There is an influx of the Lord without mediation 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). THE FORM OF HEAVEN. 121 of the angels of a higher heaven surpasses the wisdom of the an- gels 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 fa6l when they look to- wards them they do not see them, the higher heaven appearing like a cloud 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. Not only the speech but also the thoughts and affec- tions 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 is in some measure known. 2X1. 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 com- munication 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). 2X2. When it comes to the particulars of the form of heaven and what its movements and flowings are, 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 in a general way from the nervous fibres, by which each part and all parts of the body are woven together. What these fibres are, and what their movements and flowings are in the brain, the eye cannot at all perceive ; for innumer- able fibres are there so interwoven that taken together they appear like a soft continuous mass ; and yet it is in accord 122 HEAVEN AND HELL. with these that each thing and all things of the will and un- derstanding flow with the utmost distinction into acls. 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 fibres 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 fibres and their many wonders with the eye of wisdom will be utterly bewildered. And yet the things seen with the eye are very 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 acl, and whatever he thinks spreads through the fibres 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 seen that such is the form in accordance with which every affection and thought of angels spreads itself forth, 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. XXIV. GOVERNMENTS IN HEAVEN. 213* 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 GOVERNMENTS IN HEAVEN. 123 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 ac- cordance with the functions of the several societies. Never- theless, no other government than the government of mutual love is possible in the heavens, and the government of mu- tual 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 ; all there are led and taught by Him in the af- fairs of life. The truths that are called truths of judgment are written on their hearts ; every one knows them, perceives them, and sees them ;' 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. 2x5. In the Lord's spiritual kingdom the government is called judgment; because those in that kingdom are in spirit- ual good, which is the good of charity towards the neighbor, and that good in its essence is truth ;" and truth pertains to judgment, as good pertains to righteousness. 3 These, too, are led 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 respedl 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. v. 37), are explained). * Those in the spiritual kingdom are in truths, and those in the ce- lestial kingdom are in good (n. 863, 875, 927, 1023, 1043, J O44. *555, 22 5 6 , 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). 3 In the Word "righteousness" is predicated of good, and "judg- ment" of truth, therefore "to do righteousness and judgment" means good and truth (n. 2235, 9857). 124 HEAVEN AND HELL. 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. 216. As government from good, which is the kind of gov- ernment which 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 es- sence 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 ix. 7). By " David " here the Lord is meant ;' 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. xxiii. 5). "Jehovah is exalted, for He dwelleth on high ; He hath filled Zion with judgment and righteousness " (Isaiah xxxiii. 5). " Zion " also means heaven and the church. 8 "I, Jehovah, doing, .judgment and righteousness on the earth, for in these things I delight " (Jer. ix. 24). " I will betroth thee unto Me forever, and I will betroth thee unto Me in righteousness and judgment" (Hosea ii. 19). "O Jehovah, in the heavens .... Thy righteousness is like the mount- ains of God, and Thy judgments are like the great deep " (Psalm. xxxvi. 5, 6). " They ask of Me the judgments of righteousness, they long for an ap- proach unto God " (Isaiah Iviii. 2). So in other places. 217* In the Lord's spiritual kingdom there are various forms of government, differing in different societies, the vanety "Great judgments" mean the laws of Divine order, thus Divine truths (n. 7206). 1 By " David " in the prophetic parts of the Word, the Lord is meant (n. 1888, 9954). 3 In the Word, "Zion" means the church, and specifically the celes- tial church (n. 2362, 9055). GOVERNMENTS IN HEAVEN. 125 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 organ and sense 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 correspond- ence 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 every one in the whole heaven is under the auspices of the Lord, who loves all, and from His Divine love or- dains that there shall be a common good, from which each indi- vidual shall receive his own good. Each one, moreover, receives good in the measure in which he loves the common good ; for so far as he loves the common good he loves all and every one ; and as that love is love of the Lord he is to that extent loved by the Lord, and good comes to him. 218. From all this it can be seen what the governors there are, namely, that they are such as are pre-eminent 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 diclate, but 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 put in the first place is held to be greater and what is put last to be 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 ac- cept not for the sake of themselves but for the sake of obedi- 1 Every man and every community, also one's country and the church, and in the most general 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 126 HEAVEN AND HELL. ence ; 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 min- ister" (Matt. xx. 27, 28). " He that is greatest among you let him be as the least, and he that is chief as he that doth minister " (Luke xxii. 26). 219. Also in each house there is a like government in a lesser form. In every house there is a master and there are ser- vants ; 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 uses is the delight of every one'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 gov- ernments there are opposite to governments in the heavens ; they are governments of the love of self. Every one there wishes to dictate to others and to be over others. They hate those that do not favor them, and make 'them objecls of their vengeance and fury, for such is the nature of the love of self. Therefore the more malicious are set over them as governors, and these they obey from fear. 1 But of this below, where the hells are treated of. and each thing of the life of man ; and loving the 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). 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 de- sire 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 (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). DIVINE WORSHIP IN HEAVEN. 127 XXV. DIVINE WORSHIP IN HEAVEN. 221. Divine worship in the heavens is not unlike in ex- ternals Divine worship on the earth, but in internals it is dif- ferent. 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 con- tain 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 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 con- tinually perfected, the understanding by means of truths of intelligence, and the will by means of the goods of love. 1 222* 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 pre- scribed by 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 harmony with the precepts that doctrine teaches. 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 every thing of man's life has relation to understanding and will (n. 803, 10122). Angels are perfected to eternity (n. 4803, 6648). 128 HEAVEN AND HELL. 223* That I might learn about their meetings 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 sit- ting 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 per- mitted to stand behind the pulpit ; when there is any one there the preacher is 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. There they are without magnificence ; but in the spiritual kingdom they are more or less magnificent. 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 every one 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 declared that outward holiness apart from love and faith he knew nothing about ; and if he thought about it it would be as something counterfeiting holi- ness 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 king- dom ; none are from the celestial kingdom. They are from the 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). DIVINE WORSHIP IN HEAVEN. I2Q spiritual kingdom because the angels there are in truths from good, and all preaching must be from truths. There are no preach- ers 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 that 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. As soon as they hear truths they acknow- ledge them and thus perceive them ; and the truths they per- ceive they love, and by living in accordance with them they make them to be of their life, declaring that living in accord- ance with truths is loving the Lord. 1 226. 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 king- dom 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).' 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 out- most 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 oi the Lord. 1 Loving the Lord and the neighbor is living in accordance with the Lord's commandments (n. 10143, 10153, 10310, 10578, 10645, 10683). 2 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 kingship signifies truth from good (n. 1672, 2015, 2069, 4575, 4581, 4966, 5044)- 130 HEAVEN AND HELL. XXVI. THE POWER OF THE ANGELS OF HEAVEN. 228. That the angels possess power cannot be compre- hended 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 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 power- less to move a particle of his body), and his understanding and will are what constitute 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 niuch experience. An- gels 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 doclrine 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 doclrine. 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 THE P'OWER OF THE ANGELS OF HEAVEN. 13! occupied by the evil cast down and overthrown, and sometimes shaken from end to end as in earthquakes ; also rocks Deleft 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 combination ; for they see through them all, and disperse them in a moment. (But more may be seen on this subjecl 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 destroyed entire armies ; and that they have brought on a pestilence causing the death of seventy thousand men. 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 de- stroyed the people, It is enough, now stay thy hand And David saw the angel that smote the people " (2 Samuel xxiv. 16, 17); besides other passages. Because the angels have such power they are called powers ; as in David, " Bless Jehovah, ye angels, . . . mighty in strength " (Psalm ciii. 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 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 heaveri is Divine truth united to Divine good (see n. 126-140); and to the extent that angels are receptions of this truth they are powers. 1 Moreover each one is his own truth and his own 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 ac- count are sometimes called "gods" in the Word (n. 4295, 4402, 7268, 7873, 8192, 8301, 9160). 132 HEAVEN AND HELL. 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 under- stands he calls truth, and whatever he wills he calls good. This explains why every one is his own truth and his own good. 1 Therefore so far as an angel is truth from the Divine and good from the Divine he is a power, because the Lord is in him. And as no one's good is wholly like or the same as another's, since in heaven, as in the world, there is endless va- riety (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 all 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 "hands" signify powers. 2 Sometimes on this account a naked arm is seen in heaven so powerful as to be able to break in pieces every thing 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. 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 1 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 every thing of life is therefrom ; the life of good is from the will, and the life of truth is from the understanding (n. 10076, 10177, 10264, 10284). 8 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). THE SPEECH OF ANGELS. 133 you say truth or faith, since every thing of faith is truth ; also it is the same whether you say good or love, since every thing 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 an- gels 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. 2 233. As truths from good have all power, so falsities from evil have no power at all ; 3 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 here- after. XXVII. THE SPEECH OF ANGELS. 234. Angels talk with each other just as men do in the world, and on various subjects, as on domestic matters, and on matters of civil, moral, and spiritual life. And there is no difference except that their talk is more intelligent than that 1 All power in heaven is the power of truth from good, thus of faith from love (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 hand means power (n. 10019). 2 The eyes correspond to truths from good (n. 4403-4421, 45 2 3~4534 6923)- 3 Falsity from evil has no power, because truth from good has all power (n. 6784, 10481). 134 HEAVEN AND HELL. 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, the same as human speech, has dis- tinct 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 this atmosphere angels breathe and utter words by means of their breath, as men do in their atmosphere. 1 236* 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 every one, for it flows from their very affec- tion 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 an- gels know what the ruling affection is from a single series of words, for that affection is what they chiefly attend to. [3.] It is recognized 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 chanty, another when in zeal 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 suffo- cated if they go there (n. 3894). THE SPEECH OF ANGELS. 135 or in anger, another when in simulation and deceit, another when in quest of honor and glory, and so on. But the ruling affeclion 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 an- gels 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 affeclion ; yet this is true not of 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. They could not do this when they tried, because they can utter nothing except what is in entire agreement with their affeclion ; whatever is not in agreement is repugnant to their very life, for life belongs to affeclion, 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 affec- tion, and their affeclion 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, affecling not the ears only but also the in- teriors 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 affecled 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. 2 39 The speech of angels is likewise full of wisdom be- cause it proceeds from their interior thought, and their interior thought is wisdom, as their interior affeclion 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 136 HEAVEN AND HELL. 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 are such as the ear hath never heard nor the eye seen. t2.] That this also is true I have been permitted to learn by experience. At times I have en- tered 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 un- adapted to the ideas of natural thought, and therefore inex- pressible except by variegations of heavenly light, and not at all by human words. t3.] 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 Di- vine good or love (see above, n. 126-140) ; and the angels have their arfe<5tion from the Divine love, and their thought from the Divine wisdom. 1 240. Because the speech of angels proceeds direclly 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. 8 Thus the angels' ideas of thought and the words of their speech make one, like effecting cause and effe6l ; for what is in the ideas of thought as cause is presented in the words as effecl:, 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 outflowing 1 The ideas of angels, from which they speak, are expressed by won- derful variations of the light of heaven (n. 1646, 3343, 3993). 2 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)- THE SPEECH OF ANGELS. 137 wave or 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 every one, both angel and man, are presented to view in the light of heaven, whenever the Lord pleases. 1 241. 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 oi love to the Lord, and therefore speak from wisdom ; while spir- itual 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 jarring and divided. The speech of celestial angels has much of the tones of the vowels U and ; while the speech of spiritual angels has much of the tones of e and /* ; 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 variously pronounced. From this a man's quality in respect to his affec- tion and love is known to the angels. In the speech of celestial angels there are no hard consonants, and it rarely passes from 1 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 an- gels round about (n. 6598-6613). * As these vowels are pronounced in European languages. 138 HEAVEN AND HELL. 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 those know who read the Word in the Hebrew, in which this particle is soft, beginning and end- ing 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. The former are consti- tuted largely of the sounds of U and 0, and also somewhat of a, and the latter of the sounds of e and i. Because it is especially in tones that affections express themselves, so in hu- man speech, when great subjects are discussed, such as heaven (caeium) and God (Deus), those words are preferred that contain the vowels U and 0; 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. 242. In angelic speech there is a kind of symphony that cannot be described ; J 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 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. 200212). 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." But more on this subject here- after. 1 Tn angelic speech there is a symphony with harmonious cadence (n. 1648, 1649, 7191). 2 There is spiritual or angelic speech belonging to man, though he does not know it (n. 4104). 4 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). THE SPEECH OF ANGELS WITH MAN. 139 244* 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 variation of affections and ideas of thought, while the speech of the less wise is more ex- ternal 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 an- other. There is also speech by the face, terminating in some- thing sonorous modified by ideas. Again, there is speech in which heavenly representatives are mingled with ideas, and go forth from ideas to sight. There is also speech by gestures that correspond to affections, and represent things like those ex- pressed 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 en- dure 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 per- ceive it, it is heard as the gnashing of teeth, and strikes with horror. XXVIII. THE SPEECH OF ANGELS WITH MAN. 246* Angels who talk with man do not talk in their own language, nor in any language unknown to man, but in the c. Man comes after death into his interior ideas (n. 3226, 3342, 3343, 10568, 10604). Those ideas then form his speech (n. 2470-2479). 140 HEAVEN AND HELL. 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 the man's thought clings 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, in- cluding his languages. [2.] I have talked with angels about this, and have said that they probably supposed that they were addressing me in my mother tongue, because it so sounded to them ; 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 any natural way. To this they re- plied 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 clings 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 was the Lord's pleasure that man should be so conjoined with heaven, and seemingly inserted in 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. [3.1 When I talked about this with spirits 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 know- ledge, consequently that every thing that man knows is from them. I tried to show by many proofs that this is not true, but in vain. Who are meant by spirits and who are meant by an- gels will be told further on when the world of spirits is treated of. 247. There is another reason why angels and spirits con- join themselves so closely ,with man as not to know but that what is man's is their own, namely, that there is such conjunc- tion 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 THE SPEECH OF ANGELS WITH MAN. 14! 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, and with no spirits and angels adjoined to him. But this sub- je<5l will be specially considered in what follows, when the con- junction 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 a man with him, yet by him- self 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, which is therefore affected from within ; while the speech of man with man flows first into the air and by an outward way into his or- gan of hearing, thus affecting it from without. Evidently, then, the speech of an angel or spirit with man is heard within him ; but as the organs of hearing are equally affecled it 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 fa6l that it flows also into the tongue, causing a slight vibration, but not 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 ;' 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 who lead solitary lives 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 any other world than that in 1 Man is able to talk ^ith spirits and angels ; and the ancient peo- ple 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, un- less man is in true faith, and is led by the Lord (n. 784, 9438, 10751). 142 HEAVEN AND HELL. which they live is possible, and therefore are unaware that there are men anywhere else. This explains why man is not permitted to speak with them in return ; if he did they would be aware of his presence. 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 acl: 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 facl:, such spirits are enthusiastic spirits. Such spirits see falsi- ties 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. Enthusiast- ic 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 try to harm him. I have sometimes talked with them, and the wicked things they infused into their worshippers were then disclosed. They dwell together towards the left, in a desert place. 250* To speak with the angels of heaven is granted only to those who are in truths from good, especially to those who are in the acknowledgment of the Lord and of the Divine in His Human, because this is the truth in which the heavens are. For, as 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 respecl: to his internal man an image of heaven, and in respect to his external an image of the world THE SPEECH OF ANGELS WITH MAN. 143 (n. 57) ; and the internal man is opened only by means of Di- vine 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. 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,* be- cause 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 them- selves to him as to be scarcely conscious 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, has no other thought than that the things that flow in through the angels are his. Such was the conjunction that existed be- tween 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 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 affedlion (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. 2 434, 3527, 4066, 479 6 )- 2 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. 144 HEAVEN AND HELL. them as with their friends ; and in them heaven and the world became a single realm. 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 be- gan to feel the delights of the love of self and the world as separate from the delights of heaven, and finally to such an ex- tent as to be ignorant of any other delight. Then his interiors that had been open into heaven were closed up, while his ex- teriors 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. 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 to- wards the Lord as their common centre (n. 124), or towards self, that is, backwards from the Lord. Those that are turned to- wards 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 ele- vates 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 to 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 un- derstand the words in a heavenly and spiritual sense, while men understand them in a natural sense. Thus has the Lord con- joined 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 acknow- ledges 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 THE SPEECH OF ANGELS WITH MAN. 145 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 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 Ian. guage, and know nothing about the man's language. I havt, 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. [2.1 Another notable fact is that when angels and spirits turn themselves to a man they are able to talk with him at any dis- tance; they have talked with me at a considerable distance as audibly as when they were near. But when they turn them- selves 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. [3.1 An- other notable fact is that many spirits together can talk with a man, and the man with them ; for they send one of their num- ber 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 does not know otherwise than that he is speaking from himself, and they do not know otherwise than that they are speaking. Thus 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. 256. An angel or spirit is not permitted to speak with a 1 Spirits sent from one society of spirits to another are called sub- jeds (0.4403,5856). Communications in the spiritual world are effected by such emissary spirits (n. 4403, 3856, 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). 146 HEAVEN AND HELL. 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 every thing 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 them- selves with his thought, like other spirits, but enter into his body, and occupy all his senses, and speak through his mouth, and a<5l 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 taken away ; and in consequence such obses- sions are not possible at the present time. 1 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 considerations, 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). WRITINGS IN HEAVEN. 147 XXIX. WRITINGS IN HEAVEN. 258. 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 the same 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 r 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 unrolled in my sight ; it was written on the front and on the back " (ii. 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. v. i). 259* The existence of writings in heaven 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 draw from it their doclrinals, 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 148 HEAVEN AND HELL. heaven, on which a few words were 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 curv- atures 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. v. 18). That the Word in every tittle of it is Divine is acknowledged 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 form of heaven. By means of these an- gels 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) ; and for this reason the 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, be- fore letters were invented, had such writing; and that it was translated 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 the 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 their affections, from which thoughts flow and follow in order in accordance with the subject treated of. Consequently their writings, which I have been permitted to see, involve arcana which thought cannot exhaust. But these 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 in- telligible to man, because they are in angelic language ; and an- gelic language has nothing in common with human languages (n. 237), since by the vowels they express affections, and by the WRITINGS IN HEAVEN. 149 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 to mere numbers set down in order and in a series, just as in writ- ings 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 presented to the angels of the lower heavens in numbers, and that this numerical writing like- wise involves arcana, some of which can neither be compre- hended by thought nor expressed by words. For all numbers correspond, and have a meaning, the same as words do, in ac- cordance with the correspondence ;' 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, loo, 144, 1000, 10,000, 12,000, and others, may be seen 1 All numbers in the Word signify things (n. 482, 487, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4670, 6175, 9488, 9659, 10217, 10253). Shown from heaven (n. 4495, 5265). Composite numbers have the same signification as the simple num- bers 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). 150 HEAVEN AND HELL. in the Arcana Caelestia, 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 ; and that num- ber is as it were an index to the matter treated of, and from it is the determination of the numbers that follow the particular point. 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 intellect- ual 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 every thing 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 every thing that is useful for life and useful for wisdom. XXX. THE WISDOM OF THE ANGELS OF HEAVEN. 265. The nature of angelic wisdom can scarcely be com- prehended, because it too greatly transcends human wisdom to be compared with it ; 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 unrecognized, and until these are recognized they exist in the mind as shadows, and thus hide the thing as it is in itself. Nevertheless, these truths can be both recognized and comprehended, provided the mind takes any interest in them ; for interest carries light with it be- cause it is from love ; and upon those who love the things per- taining 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 facl 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 THE WISDOM OF THE ANGELS OF HEAVEN. 151 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 wis- dom, are arranged in that form. (That the thoughts and affec- tions 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 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 with- out such as enters into the speech of man from other thoughts. (That the speech of angels is the speech of their though* and affection may be seen above, n. 234-245.) That the angels have such wisdom is in harmony 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.) [3.1 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 be- 152 HEAVEN AND HELL. sides 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. 1 267. 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.* 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 out- most heaven ; those in whom the second degree has been opened are in the second or middle heaven ; and 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 accord 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 im- measurably 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 higher degree consists of particulars, and the lower degree of generals, and generals are containants of particulars. Particulars compared with gen- erals are 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 such things belong to the lowest degree. This makes clear what kind of wisdom those possess who think from things of 1 The wisdom of angels, that it is incomprehensible and ineffable (n. 2795, 2796, 2802, 3314, 3404, 3405, 9094, 9176). * 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). THE WISDOM OF THE ANGELS OF HEAVEN. 153 sense, that is, who are called sensual men, namely, that they have no wisdom, but merely knowledge. 1 But it is otherwise with men whose thoughts are raised above the things ot sense, and especially with those whose interiors have been opened even into the light of heaven. 268. It can be seen how great the wisdom of angels is from the fa6l 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 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 such a communication of all things exists in the heavens it has been permitted me to know by experience. Certain simple spirits were 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 thou- sand words. Again, a single angelic word contains innumerable things that cannot be expressed in the words of human lan- 1 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). 154 HEAVEN AND HELL. guage ; for in each of the things uttered by angels there are arcana of wisdom in continuous connection that human know- ledges 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 give expression to affections, as words give expression to ideas of thought from the affec- tions ; and for this reason the things heard in heaven are said to be ineffable. So, too, the angels are able to give utterance in a few words to every least thing 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 embraced in the thought. [2.] Still again, the interior angels are able to recognize 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. [3.1 Let me illustrate the subject by an example. An angel from his wisdom was describing regeneration, and brought forward arcana re- specting 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, 1 That which universally rules or is dominant in man is in every par- ticular of his life, thus in each thing and all things of his thought and affedion (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 wills 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). THE WISDOM OF THE ANGELS OF HEAVEN. 155 grows up, and is gradually perfected. He said that the num- ber 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. 270. The wisdom of the angels of the third or inmost heav- en shall now be described, and also how far it surpasses the wis- dom 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 heav- en 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 fully 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 seemingly inscribed on those an- gels, or seemingly instinctive or inborn in them. Therefore as soon as the angels hear genuine Divine truths they instantly ac- knowledge 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 true 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 he is seeing them clearly with his eyes. For this reason these angels never mention faith, and have no idea of what it is ; neither do they 156 HEAVEN AND HELL. reason about Divine truths, still less do they dispute about any truth whether it is true or not. 1 [3.] But the angels of the first or outmost heaven do not have Divine truths thus inscribed on their interiors, because to them only the first degree of life is opened; therefore they reason about truths, and those who reason see almost nothing beyond the fa<5t of the matter about which they are reasoning, or go no farther beyond the subject than to confirm it by certain considerations, and having con- firmed 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 find 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 in them ; and they are then unwilling to have any interior sight admitted. The angels said that such are unable to reach the first threshhold 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 1 The celestial angels know innumerable things, and are immeasur- ably 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 dis- course be Yea, yea, Nay, nay" (Matt. v. 37), are explained). THE WISDOM OF THE ANGELS OF HEAVEN. 157 principally in this, that they see Divine and heavenly things in every single object, and wonderful things in a series of many objects ; for every thing that appears before their eyes is a cor- respondent ; as when they see palaces and gardens their view does not stop at the thing that is before their eyes, but they see the interior things from which it springs, that is, to which it corresponds, 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 corre- spond to the Divine things that are in the angels from the Lord may be seen above (n. 170-176). 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 in- most 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 com- mitted to the life is as something 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 as knowledge, and draw them out therefrom to perfect their understanding by them, and will them and apply them to the life, but with no in- terior 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 percep- tion and will, and comes to be a matter of life ; but what they see with their eyes does enter into their memory, and they reason and talk about it ; which shows how with them the way of hearing is the way of wisdom. This, too, is from corre- spondence, 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 an- 1 Of the correspondence of the ear and of hearing'(n. 4652-4660). 158 HEAVEN AND HELL. gels 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 every one his friend and every one his brother, saying, Know ye Jehovah ; for they shall all know Me, from the least of them even unto the greatest of them" (xxxi. 33, 34)- And in Matthew, "Your discourse shall be Yea, yea, Nay, nay ; what is more than these is from evil" (v. 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. 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 has the capacity to be 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 to self; 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 every one to itself, and whichever way it turns the interiors it also turns the face, since the face there makes one with the interiors, of which it is the outward form. Because the love turns the interiors and the face to itself, it also .conjoins itself to them (love being spiritual con- The ear corresponds to and therefore signifies perception and obedi- ence (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. 4403-442 1 , 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) . INNOCENCE OF ANGELS IN HEAVEN. 159 junction), 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 unceasingly perfected in wisdom,' their wisdom, even to eternity, cannot become so per- fecl: that there can be any ratio between it and the Lord's Di- vine 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. 274. As it is wisdom that makes the angels perfect and constitutes their life, and as heaven with its good things flows into every one in the measure of 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 soci- ety of heaven, are not all in like wisdom ; their wisdom differs. Those at the centre 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 centre 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 every one is in light in the measure of his reception of wisdom. Respecting the light of heaven and the different kinds of reception of it see above (n. 126-132). XXXI. THE STATE OF INNOCENCE OF ANGELS IN HEAVEN. 276. 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 1 Angels are perfeded to eternity (n. 4803, 6648). l6o HEAVEN AND HELL. man is thus far unknown. In making this known let us pro- ceed 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 gen- uine innocence, for it is innocence not in internal form but in ex- ternal form. Nevertheless one may learn from it what inno- cence is, since it shines forth from the face of children and irom 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. [2.1 Consequently they have no prudence of their own, no pur- pose 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, regard- ing 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 cloth- ing, 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 inno- cence ; 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 begin- ning 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 ;* 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, 1 The innocence of children is not true innocence, but true inno- cence has its abode in wisdom (n. 1616, 2305, 2306, 3494, 4563, 4797, 5608, 9301, 10021). The good of children is not spiritual good, but it becomes such by the implantation of truth (n. 3504). Nevertheless the good of children is a medium whereby intelligence is implanted (n. 1616, 3183, 9301, 10110). Without the good of innocence in childhood man would be a wild beast (n. 3494). Whatever the mind is imbued with in childhood appears natural (n. 3494)- INNOCENCE OF ANGELS IN HEAVEN. l6l where there is a state of innocence ; that this influx passes through their interiors, and that in its passing through, their interiors are affecled purely by the innocence ; and for this rea- son 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. 278. The innocence of wisdom is genuine innocence, be- cause it is internal, for it belongs to the mind itself, that is, to the will itself and to its understanding. And when there is in- nocence in these there is also wisdom, for wisdom also 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 as much of innocence as he has of wisdom. This is con- firmed by the facl; 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 every thing that is good and find delight in every thing that is true, be- cause 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 re- ceive 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 they recognize 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 rrever act from ends that look to evil, but from what is good, just, and sincere. Acting from evil ends they call dunning, 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 \Vord 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, 162 HEAVEN AND HELL. " Be ye prudent as serpents and simple as doves " (Matt. x. 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 an angel is a wise child in an eminent sense. 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. 1 279* The same is true of every one who is being regener- ated. Regeneration, as regards the spiritual man, is re-birth. Man is first introduced into the innocence of childhood, which consists in knowing what is true and doing what is good from the Lord and not at all from oneself, and in desiring and seek- ing 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 doing nothing of 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 inno- cence 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 an- gel 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. 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 INNOCENCE OF ANGELS IN HEAVEN. 163 Consequently the heavens are distinguished by degrees of inno- cence those who are in the outmost or first heaven are in inno- cence of the first or outmost degree ; those who are in the mid- dle 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 dire6lly into their will and do, 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 an- gels 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 acknowleding this is be- ing wise. They know also that what they know is as nothing compared to what they do not know ; and they say that know- ing, acknowledging, and perceiving this is the first step towards wisdom. These angels have no clothing, because nakedness corresponds to innocence. 1 281. 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 ;* wisdom, and in that state he may pass into heaven and become an an- gel (n. 3183, 5608). 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). * 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 (n. 4797). 164 HEAVEN AND HELL. therefore no one can enter heaven unless he possesses inno- cence ; 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, Who- ever shall not receive the kingdom of the heavens as a little child, he shall not enter into it" (Mark x. 14, 15 ; Luke xviii. 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 (vi. 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 willing- ness 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, be- cause it derives its existence from the conjunction of good and truth, and the two minds of husband and wife are in that con- junction, and when that conjunction descends it presents the ap- pearance of marriage love ; for consorts are in mutual love, as their minds are. This is why in marriage love there is a play- fulness like that of childhood and innocence. 1 282* Because innocence with the angels of heaven is the very being (esse) of good, it is evident that the Divine good that 1 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 such a union of the two minds that 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 just the same thing as 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). INNOCENCE OF ANGELS IN HEAVEN. 165 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 is evident 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 the mind 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, and is moved and as it were carried away by such a de- light that no delight of the world seems to be anything in com- parison with it. This I say from having perceived it. 283* Every one 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 in- flamed with a cruel desire to do them harm. From all 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. 2 1 In the Word a "lamb" signifies innocence and its good (n. 3994, 10132). 2 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 com- pared with oneself; thus it is the love of self and of the world (n. 694, 73i, 4317, 566o). The evil are wholly antagonistic to innocence, even to the extent that they cannot endure its presence (n. 2126). 166 HEAVEN AND HELL. XXXII. THE STATE OF PEACE IN HEAVEN. 284* 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 de- scribe 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, in- nocence 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 per- ceived 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 inno- cence 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 every thing good there, 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 every one there. THE STATE OF PEACE IN HEAVEN. 167 This joy, felt by the Lord in angels and by angels from the Lord, is peace. By derivation from this the angels have every thing that is blessed, delightful, and happy, or that which is called heavenly joy. 1 287. 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 fol- lowing 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 Won- derful, Counsellor, God, Mighty, Father of eternity, Prince of peace. Of the increase of His government and peace there shall be no end " (Isa. ix. 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 xiv. 27). "These things have I spoken unto you that in Me ye may have peace" (John xvi. 33). "Jehovah lift up His countenance upon thee and give thee peace" {Num. vi. 26). "The angels of peace weep bitterly, the highways are wasted" (Isa. xxxiii. 7, 8). " The work of righteousness shall be peace ; . . . . and My people shall dwell in a habitation of peace" (Isa. xxxii. 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. Hi. 7 ; liv. 10; lix. 8 ; Jer. xvi. 5 ; xxv. 37 ; xxix. n ; Hag. iu 9 ; Zech. viii. 12 ; Psalm xxxvii. 37 ; and elsewhere). Because "peace" means the Lord and heaven, and also heav- enly 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 x. 5,6). And when the Lord Himself appeared to the apostles, He said " Peace be with you " (John xx. 19, 21, 26). 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 all there are in a state of peace (n. 3780, 4681). Peace in the heavens is the Divine inmostly affecting with blessed- ness every thing good and true there, and this peace is incomprehensi- ble to man (n. 92, 3780, 5662, 8455, 8665). Divine peace is in good, but not in truth apart from good (n. 8722). 168 HEAVEN AND HELL. [3.1 A state of peace is also meant in the Word where it is said that Jehovah "smelled an odor of rest" (as Exod. xxix. 18, 25, 41 ; Lev. i. 9, 13, 17; ii. 2, 9; vi. 15, 21 ; xxiii. 12, 13, 18 ; Num. xv. 3, 7, 13 ; xxviii. 6, 8, 13 ; xxix. 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. xii. 8 ; Mark ii. 27, 28 ; Luke vi. 5).* 288. Because the peace of heaven is the Divine inmostly affecting with blessedness the veriest good in the 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 glad- ness 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 respects. [2.] But peace in the heavens differs in quality and quantity in agreement with the innocence of those who are there ; since in- nocence and peace walk hand in hand ; for every good of 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). 5 The "Sabbath" signifies in the highest sense the union of the Di- vine itself apd 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 therein 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). THE STATE OF PEACE IN HEAVEN. 169 heaven, as said above, is from innocence, and every delight of that good is from peace. Evidently, then, what 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 the conjunction of innocence and peace is like that of 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 inno- cence ; and that angels of the lower heavens are in a less de- gree of peace, because they are in a less degree of innocence (see above, n. 280). [3.] That innocence and peace go to- gether 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 angejic 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 con- tent 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 suc- cessive changes may be seen above, n. 154-160.) This 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, 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 1 The conjunction of good and truth in a man who is being regen- erated is effected in a state of peace (n. 3696, 8517). 170 HEAVEN AND HELL. 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).' 2QO I have talked with the angels about peace, saying that what is called peace in the world is when wars and hostil- ities cease between kingdoms, or when enmities or discords cease among men ; also that internal peace is believed to con- sist in rest of mind when cares are removed, especially in tran- quility and enjoyment from success in business. But the angels said that rest of mind and tranquility and enjoyment from the removal of cares and success in business 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. 2 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 unfavor- able to them, and which burst forth when they are not re- strained 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. 1 The state of peace in the heavens is like a state of dawn or spring- time on the earth (n. 1726, 2780, 5662). 2 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). CONJUNCTION OF HEAVEN WITH MAN. iyi XXXIII. THE CONJUNCTION OF HEAVEN WITH THE HUMAN RACE. 291. It is acknowledged 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 acknowledged 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 there must be conjunction of heaven and of hell with man ; and this conjunction must be with man's will and with his under- standing ; for it is from these that his body acts and his mouth .speaks. What this conjunction is shall now be told. 2Q2 With every individual there are good spirits and evil spirits. Through good spirits he 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 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, and 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). 172 HEAVEN AND HELL. 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 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 every one esteems and loves what is his own. In this way spirits are constrained to love and esteem man, even when 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 there is nothing better known to me. 293. The reason why spirits that communicate with hell are associated with man is that man is born into evils of every kind, consequently his first life is wholly from evil ; and there- fore 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 equil- ibrium he is in freedom, and can be drawn away from evils and turned towards good, and good can be implanted in him, which would not be possible if he were not in freedom ; and freedom is possible to man only when the spirits from hell acl 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 1 All freedom pertains to love and affedtion, 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, 3876, 2881, 3145, 3146, 3158, 4031, 8700). Otherwise no love of good and truth can be implanted in man and be appropriated as seemingly his own (n. 2877, 2879, 2880, 2883, 8700). Nothing that comes from compulsion is conjoined to man (n. 2875, CONJUNCTION OF HEAVEN WITH MAN. 173 are the reasons why man has communication with hell and com- munication with heaven. 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 so- cieties, 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 by their affections for good and truth, and the societies of hell by their affec- tions 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 him- self is in respect to his affection or love ; but the Lord asso- ciates good spirits with him, while evil spirits are invited by the man himself. The spirits with man, however, are changed in accord 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 inno- cence 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 an affection for knowing, and who thus communicate with the outmost or first heaven ; in youth and manhood spirits are present who are in an 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 8700). If man could be reformed by compulsion every one would be re- formed (n. 2881). Compulsion in reformation is harmful (n. 4031). What states of compulsion are (n. 8392). 174 HEAVEN AND HELL. and regenerated. While with these good spirits are associated, that they may be thereby withheld from evil as much as pos- sible, they are directly conjoined with evil spirits who commun- icate 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 pres- ent, 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 affeclion 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 be- cause 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 not by the Lord through spirits, but by means of the order it- self, thus by means of general influx. By means of this influx man is governed in respecl: to whatever goes forth from his thought and will into act, that is, in respecl to speech and ads ; for these proceed in harmony with natural order, and therefore with these the spirits associated with man have nothing in com- mon. Animals also are governed by means of this general in- flux from the spiritual world, because they are in the order of their life, and animals have not been able to pervert and de- stroy that order because they have no rational faculty. 1 What the difference between men and beasts is may be seen above (n- 39)- 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 Di- vine, loving it, and being thereby conjoined to the Lord, from which they have eternal life ; but it is otherwise with beasts (n. 4525, 6323, 9 2 30- 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). CONJUNCTION OF HEAVEN WITH MAN. 175 297* 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 re- ceiving 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 conse- quence they have an evil life which in a spiritual sense is death. 1 298. 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 The general influx of the spiritual world into the lives of beasts (n. 1633,3646). 1 There is dire<5l 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 accord with the state of man and in accord 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). 176 HEAVEN AND HELL. flows into man through them out of heaven an affection belong- ing to the love of good and truth, and out of hell an affection belonging to the love of evil and falsity. Therefore so far as man's affection agrees with the affection that flows in, so far that affection is received by him in bis thought, since man's in- terior 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 reje6l evil, since he knows from the Word what is good and what is evil. Whatever he receives by thought with affection is appropriated to him ; but whatever he does not receive by thought with affec- tion is not appropriated to him. All this makes evident the na- ture of the influx of good out of heaven with man, and the na- ture of the influx of evil out of hell. 299. I have also been permitted to learn the source of hu- man anxiety, grief of mind, and interior sadness, which is called melancholy. There are spirits not as yet in conjunction with hell, because they are still in their first state ; these will be de- scribed hereafter when treating of the world of spirits. Such spirits love things undigested and foul, 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 af- fection it becomes in him sadness and melancholy anxiety ; but when it agrees with it it becomes in him gladness and cheer- fulness. These spirits appear near to the stomach, some to the left and some to the right, 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, 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 ac- cording to their approach and removal. From this it has been made clear to me why some who do not know what conscience CONJUNCTION OF HEAVEN WITH MAN. 177 is, because they have no conscience, ascribe its pangs to the stomach. 1 300. 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 ex- ternal man by means of correspondences, which will be de- scribed 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 from 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 re- plied that they knew that such a belief and such a mode of speaking still exists in the world, and especially, to their sur- prise, 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 their ignor- ance 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 a man would 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 com- mon people get from their religion (n. 206, 831, 95o[; T.C.R. 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 un- just, 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 to- wards the neighbor, but those who are not so have no conscience (n. 831, 965, 2380, 7490). 1 78 HEAVEN AND HELL. 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 from himself, he appro- priates the evil to himself, and the good he defiles with merit. XXXIV. CONJUNCTION OF HEAVEN WITH MAN BY MEANS OF THE WORD. 303. 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 disappears. 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 connec- tion 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 affect is dissolved and vanishes. Be- cause the learned thought thus they saw and said that per- manent existence is a perpetual springing forth ; thus that alt 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 every thing 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 corre- spondence of all things in the natural world with all things in the spiritual (see n. 103115); also that there is a connection and consequently a correspondence of all things of man with all things of heaven (see n. 87-102). CONJUNCTION BY MEANS OF THE WORD. 179 304. Man is so created as to have a conjunction and con- nection with the Lord, but with the angels of heaven only an affiliation. Man has affiliation with the angels, but not conjunc- tion, because in respect to the interiors of his mind man is by creation like an angel, having a like will and a like understand- ing. 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 own (proprium) of angels. That it is the Lord's Divine that makes heaven may be seen above (n. 7-12). [2.] But man has, be- yond 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 there- from ; 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 out 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 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 per- petual 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). 180 HEAVEN AND HELL. 305. But man has severed this connection with heaven by turning his interiors 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 ; and for this reason the Lord has provided a medium to serve in place of this base and foundation for heaven, and also for a 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 Caelestia, 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 DoSlrine, from which some notes are here appended. 1 Interior things flow into external things, even into an extreme or outmost, in successive order, and there they spring forth and have per- manent 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, JO329, 10335). Consequently in outmosts there is strength and power (n. 9836). 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, !O436). 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 con- tainant 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, 10332). 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 CONJUNCTION DY MEANS OF THE WORD. l8l 306. I have been told from heaven that the most ancient people, because their interiors were turned heavenwards, had direcl: revelation, and by this means there was at that time a conjunction of the Lord with the human race. After their times there was no such direcl revelation, but there was a mediate revelation by means of correspondences, inasmuch as all 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 repre- sentation 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 an- gels. When the knowledge of correspondences and repre- sentations had been lost the Word was written, in which all the words and their meanings are correspondences, and thus con- tain a spiritual or internal sense, in which are the angels ; and in consequence, whenever a man reads the Word and perceives it according to the sense of the letter or the outer sense the an- gels perceive it according to the internal or spiritual sense ; for the thought of angels is all spiritual while the thought of man is natural. These two kinds of thought appear diverse ; never- theless 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, for the first heaven and the first earth had passed away And I saw the holy city New Jeru- salem 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 meas- ured 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 Word is, and where the Lord is known by means of it, the human race here would perish (n. 468, 637, 931, 4545, 10452). l82 HEAVEN AND HELL. pearls ; . . . . and the street of the city was pure gold, as it were transparent glass" (xxi. i, 2, 16-19, 2I )- 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, every thing 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 doclrine 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 the " 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 " signi- fying such truths ; by " the foundations of the wall, which were of precious stones," they understand the knowledges on which that dodlrine 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 doclrine and its truths trans- parent. Thus do the angels perceive all these things ; and therefore not as man perceives them. The natural ideas of man thus pass into 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 Jeru- salem," its " wall, the foundations of the wall, and its dimen- sions." And yet the thoughts of angels make one with the thoughts of man, because they correspond ; they make one al- most 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 As- syria shall come into Egypt and Egypt into Assyria ; and the Egyptians shall serve Assyria. In that day shall Israel be a CONJUNCTION BY MEANS OF THE WORD. 183 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 Is- rael Mine inheritance " (Isaiah xix. 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 con- verted to God and accepted, and are then to become one with the Israelitish nation ; but angels in accordance with the inter- nal sense think of a 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 al- most as soul and body 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. All this shows that it is a medium of conjunction of heaven with man, and that its literal sense serves as a base and foundation. 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 chanty. Moreover, such are taught after death by the angels and receive Divine truths ;" 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 1 In the Word "Egypt" and " Egyptian" signify the natural and its knowledge (n. 4967, 5079, 5080, 5095, 5160, 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). 2 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 re- vealed (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 in every country who live in good in accordance with the prin- ciples 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). 184 HEAVEN AND HELL. 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 mem- bers 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 centre 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 communi- cation. 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 in a general way by those who are only in natural light. 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 dire6l revelation and of being taught Di- vine truth 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, they in heart 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. 3x0. 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 wis- HEAVEN AND HELL FROM THE HUMAN RACE. 185 dom 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 be compared to it in excellence, since Divine wis- dom lies concealed not only in the meaning as a whole but also in each word ; and that in heaven the wisdom shines forth. They wished to declare that this wisdom is the very 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 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. XXXV. HEAVEN AND HELL ARE FROM THE HUMAN RACE. 3x1. 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 be- lief in the Christian world, and still more that nothing is really known about heaven, when that is in fact the primary principle of all doclrine in the church. But since such ignorance prevails they rejoice in heart that it has pleased the Lord to reveal to 186 HEAVEN AND HELL. 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 be- ing 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. 13.] 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 begets ignorance, heresies, and errors. 2 312. 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 1 The hells taken together, or the internals taken together, are called the Devil and Satan (n. 694). Those that have been devils in the world become devils after death (n. 968). ' 2 The doftrine of the church must be derived from the Word (n. 3464, 5402, 6822, 10763, 10765). Without doftrine the Word is not understood (n. 9025, 9409, 9424, 9430, 10324, 10431, 10582). True doftrine is a lamp to those who read the Word (n. 10400). Genuine doftrine 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 doftrine 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 doc- trine of the church derived from the Word and those who teach and learn from the sense of the letter alone (n. 9025). HEAVEN AND HELL FROM THE HUMAN RACE. 187 return into its body, and from that union men will again live as men. 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 in- formed 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 and the day of judgment, and 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 of belief pertaining to 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 tor- mented with tire 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 ac- quainted in the life of the body with some for days, with 1 88 HEAVEN AND HELL. 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 de- cease, and have told them that their funeral services were then being held and preparations made 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 any thing, since they had a body and its senses just as before, also understanding and will just as before, with thoughts and affec- tions, sensations and desires, like those they had in the world. [5.] Most of those who had recently died, when they saw them- selves to be living men as before, and in a like state (for after death every one'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. 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 1 There -are few in Christendom at this day who believe that man rises again immediately after death (preface to Genesis, chap, xvi., 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 respecl: (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, xxvii. 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). HEAVEN AND HELL FROM THE HUMAN RACE. 189 is, that external 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 doclrinals ; for when matters relating to the body and the world are loved, as these are at the present day, nothing but darkness flows into the mind when men go beyond those doctrines. 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 have thought about the life after death, the soul, spirits, and heaven and hell, they are ashamed and con- fess 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 to- wards 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. 1 314. That heaven is from the human race can be seen also from the fa<5l that angelic minds and human minds are the same, 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 natur- ally. But it is otherwise when the mind is loosed from its con- neclion with that body ; then it no longer thinks naturally, but spiritually, and when it thinks spiritually its thoughts are incom- prehensible and ineffable to the natural man; thus it becomes 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). IQO HEAVEN AND HELL. 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) ; l and when loosed from the earthly body is, like an angel, in the human form. (That an angel is in a complete human form may be seen above, n. 73-77.) When, however, the in- ternal 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, able only to look downwards to- wards hell, and not upwards towards heaven. 315* Moreover, any one who has been taught about Di- vine 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 the outmost, for it is not in its fulness 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 it accomplishes through procrea- tions. Therefore the seed-ground of heaven is in the out- most. 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 ; a and this He made manifest to the disciples, who when they saw Him believed that they saw a spirit ; and He said, 1 There are as many degrees of life in man as there are heavens, and they are opened after death in accord 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). 2 Man rises again only as to his spirit (n. 10593, 10594). The Lord alone rose again in respedl also to His body (n. 1729, 2083, 5078, 10825). THE HEATHEN IN HEAVEN. IQI "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 xxiv. 36-39) ; indicating thereby that He was a man both in respect to His spirit and in respect to His body. 3x7. That it might be made clear that man lives after death and enters in accord with his life in the world either heaven or 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, when the world of spirits is treated of. XXXVI. THE HEATHEN, OR PEOPLES OUTSIDE OF THE CHURCH, IN HEAVEN. 3x8* 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 individ- ual ; 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 en- lightened 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 every one, 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 1 The heathen as well as the Christians are saved (n. 932, 1032, 1059, 2284, 2589, 2590, 3778, 4190, 4197). IQ2 HEAVEN AND HELL. That the heathen as well as 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 within 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 worshipped 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. Every one knows that the heathen as well as Christians live a moral life, and many of them a bet- ter 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 in- ward 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.] 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 an- other merely from fear of the law, 'or the loss of reputation, of honor, or gain, that is, from regard to self and the world, re- frains from doing evil from a natural motive, and is led by him- self. The life of the latter is natural, that of the former is spir- itual. 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 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). THE HEATHEN IN HEAVEN. IQ3 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 also does not enter, 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 have a regard for 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 re- ceive truths in the other life. 320* A certain spirit from among the heathen who had lived in the world in good of charity in accordance with his re- ligion, 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 learn." 32X. I have been taught in many ways that the heathen who have led a moral life and have lived in obedience and sub- ordination 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, intelli- gently, and wisely, and readily accept truths and adopt them. They have not worked out for themselves any principles of fals- ity 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 or- 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). 194 HEAVEN AND HELL. dinary 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, say- ing 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 a 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. 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 be- lieve 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 wis- dom 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 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 Christ- ians (n. 9256). Neither can so thick a cloud exist with the heathen who live in mu- tual 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, 2 595 2 598, 2600, 2601, 2603, 2861, 2863, 3263). THE HEATHEN IN HEAVEN. 195 Word, when I read to him something from the prophets he was 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 per- ceived 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 a Di- vine 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 dis- cern 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 as they came nearer I read to them something from the Word, and they were de- lighted beyond measure. I perceived the essence of their de- light and gratification, which arose chiefly from this, that all things and each thing they heard from the Word were repre- sentative 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. "Neverthe- less, those of them that have lived in mutual charity receive wis- dom 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 196 HEAVEN AND HELL. present who in the life of the body had worshipped a graven image. He listened attentively to what was done to Micah, and Micah's great 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 in- nocence that was in all his affeclions. The Christian spirits that were present watched him and wondered that a worshipper of a graven image should have so great a feeling of sympathy and in- nocence stirred in him. Afterwards some good spirits talked with him, saying that graven images should not be worshipped, 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 that God is the Lord. When this was said I was per- mitted to perceive the interior nature of his adoration, which was communicated to me ; and it was much more holy than in the case of Christians. All this makes clear that at the present day the heathen come into heaven with less difficulty than Christ- ians, 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 " (xiii. 29, 30). For in the state in which that spirit was he could be imbued with all things of faith and receive them with interior affection ; there was 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 their 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 THE HEATHEN IN HEAVEN. 197 to perceive the agitation of their minds. It consisted of an ap- prehension that possibly they had injured those who were dis- pleased, 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 re- pugnance 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 doclrine beyond every other in the world prescribes love and charity, but that there are few who live in ac- cordance with it. There are heathen who have come to know ^vhile they lived in the world, both from intercourse 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 doclrine, as well as the faith itself, teaches a very different life, but that the lives of Christians are less in accord with their doclrine than the lives of heathen. When they re- cognize 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 wor- shipped 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, that they may rid themselves of their fantasies. When they have been associated with these for some days, the fantasies are put away. Also those that have worshipped men are sometimes introduced to the men they have worshipped, 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 are 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 doclrine of faith they may be called faithful ; but they themselves simply accept that doclrine, or as they say, have the ability to accept it. 198 HEAVEN AND HELL. 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 fakh, 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 that they had been there for many centuries, and that they are sometimes taken out that they may serve others for certain uses of a low order. From this I was led to think about many Christians who are inwardly though not outwardly idolaters, since they are worshippers of self and of the world, and in heart deny the Lord what lot awaits such in the other life. 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 relig- ion ; 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 ac- cording to their forms, positions, and conjunctions, may be seen above (n. 308). 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). LITTLE CHILDREN IN HEAVEN. 199 XXXVII. LITTLE CHILDREN IN HEAVEN. 329* 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 with- in the church are baptised and by baptism are initiated into the 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 re- generates is known. 1 Let them know therefore that every child, wherever he is born, whether within the church or out- side 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 a knowledge of what is true; and afterwards as he is perfected in intelligence and wis- dom is introduced into heaven and becomes an angel. Every one 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 him- self is culpable ; but little children cannot be held culpable. 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. Every one 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 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 baptised 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). 200 HEAVEN AND HELL. 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, arid also talking, but at first from general affections not yet distinguished into ideas of thought ; but they are quickly initiated into these, for the reason that their exteriors are homogeneous with their in- teriors. 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 children and at the same time loved God. Be- cause 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 children are under the immediate auspices of the Lord ; and the heaven of innocence, which is the third heaven, flows into them. 333. 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 LITTLE CHILDREN IN HEAVEN. 2OI right, and those of a spiritual disposition to the left. All children in the Greatest Man, which is heaven, are in the prov- ince of the eyes those of a spiritual disposition in the province of the left eye, and those of a celestial disposition in the prov- ince 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 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. 234245). 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. 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 imparted to 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 wis- dom, 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 per- ception of its being the Lord, except seemingly afar off; and for the reason that in the idea of a sepulchre there is something fu- nereal, and this was thus removed. Afterwards they cautiously ad- mitted into the sepulchre something atmospheric, with an appear- ance of thin vapor, by which they signified spiritual life in bap- tism, with proper remoteness. Afterwards I saw a representation by the angels of the Lord's descent to those that are " bound," and 202 HEAVEN AND HELL. of His ascent with these into heaven, and this with incom- parable 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 represent- ation 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 their understanding seemed to be 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 children chiefly from inmosts, for there is nothing, as with adults, to close up their ideas, no prin- ciples of falsity to close the way to the understanding of truth, nor any life ot evil to close the way to the reception of good, and thereby to the reception of wisdom. All this makes clear that children do not come at once after death into an angelic state, but are gradually brought into it by means ot 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 implanted in 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 beautiful and heav- enly colors twined about their breasts and 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, and 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 these pleasant and delightful things into the goods of innocence and charity, which are thereby continually instilled into them by the Lord. LITTLE CHILDREN IN HEAVEN. 203 338. It was shown me, by a mode of communication com- mon in the other life, what the ideas of children are when they see objects of any kind. Each and every obje6t 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 aclion, is so gentle that hardly anything appears except what flows from a love of good in the Lord and from a love for other children. But those of a spiritual genius are not so gentle ; but in every thing 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 children remain children, and continue as children among the angels. Those who do not know what ah 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. Intel- ligence 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 intelli- gent 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 rea- son why children appear more mature, thus as youths and young men, as their intelligence and wisdom increases, is that intelligence and wisdom are essential spiritual nourishment j 1 and thus the things that nourish their minds also nourish their 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, 54io, 5426, 5576, 5582, 5588, 5655, 8562, 9003). Therefore in a spiritual sense every thing that comes forth from the mouth of the Lord is food (n. 681). Because bread means all food in general it signifies every good, ce- lestial 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). 2O4 HEAVEN AND HELL. bodies, and this from correspondence ; for the form of the body is simply the external of the interiors. But it should be under- stood that in heaven children advance in age only to early man- hood, 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 learned from them about the progress of their life from one age to another. 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 inno- cence 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 ex- ternal 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. [3.1 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 know- ledges 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 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. ii. 25); so when their state of innocence perished, they were ashamed of their nakedness, and hid themselves (chap. iii. 7, 10, u). In LITTLE CHILDREN IN HEAVEN. 205 a word, the wiser the angels are the more innocent they are, and the more innocent they are the more they appear to them- selves as little children. This is why in the Word "childhood" signifies innocence (see above, n. 278). 342. I have talked with angels about children, whether they are free from evils, inasmuch as they have no a6lual evil as adults have; and I was told that they are equally in evil, and in fa ^24, 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 RESPECTING KNOWLEDGES. 2 17 he thinks both spiritually and naturally, and he has no percep- tion of the things he then thinks spiritually, but only of those he thinks naturally. But when he has come into the spir- itual world he has no perception of what he thought naturally in the world, but only of what he thought spiritually. This is the change of state that takes place in him. [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 centre (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 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. EXTRACTS FROM THE ARCANA C^LESTIA RESPECTING KNOWLEDGES.* Man ought to be fully instru&ed in knowledges, since by means of them he learns to think, afterwards to understand what is true and good, and finally to be wise (n. 129, 1450, 1451, 1453, 1548, 1802). Knowledges 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 open the way to the internal man, and afterwards con- join that man with the external in accordance with uses (n. 1563, 1616). The rational faculty has its birth by means of knowledges (n. 1895, 1900, 3086). But not by means of knowledges themselves, but by means of an affection for the uses derived from them (n. 1895). [2.] There are knowledges that give entrance to Divine truths, and knowledges that do not (n. 5213). Empty knowledges are to be destroyed (n. 1489, 1492, 1499, 1581). Empty knowledges 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 re- ceive any thing from heaven (n. 1563, 1600). Knowledges 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 * In these extracts scientia, scientificum and cognitio are alike rendered know- ledge, because any distinction between them intended by the author is not suffic- iently obvious to be uniformly indicated in English. Tr. 2l8 HEAVEN AND HELL. of knowledges if man has good use as an end, especially use that looks to eternal life (n. 3086). Then knowledges, which are in the natural man, are met by spirit- ual 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 per- fected, and raised out of the knowledges in the natural man by means of the internal man (n. 1895, 1896, 1900, 1901, 1902, 5871, 5874, 5901). While incongruous and opposing knowledges are rejected to the sides and banished (n. 5871, 5886, 5889). [4.] The sight of the internal man calls forth from the knowledges 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 cen- tre and in brightness, but what is not of the love is at the sides and in obscurity (n. 6068, 6084). Suitable knowledges 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, intelligence, and wisdom are sons of love to God and of love towards the neighbor (n. 1226, 2049, 2II 6). [5.] It is one thing to be wise, another thing to understand, an- other to know, 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, another to acknowledge, and another to have faith (n. 896). [6.] Knowledges, 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 Thave acquired spiritual life are comprehended by means of natural ideas (n. 5510). Spiritual influx is from the internal or spiritual man into the know- ledges that are in the external or natural man (n. 1940, 8005). Knowledges 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 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 exter- nal ; and not from the external into the internal, thus not from the knowledges of the external into truths of faith (n. 3219, 5119, 5259, 5427, 5428, 5478, 6322, 9110). In the first place a principle must be drawn from the truths of doc- trine of the church, which are from the Word, and those truths must be acknowledged, and then it is permissible to consult knowledges (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 EXTRACTS RESPECTING KNOWLEDGES. 2IQ knowledges, 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 will never believe (n. 2094, 2832). To enter from knowledges into the truths of faith is contrary to or- der (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 be- come 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 (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 con- firm by means of the knowledges which they have continually and in abundance before their sight (n. 4760, 8629). [8.] Those who reason from knowledges 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 dis- pelled (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 are of no avail after death, but only that which man has imbibed in his understanding and life by means of knowledges (n. 2480). Still all knowledge remains after death, although it is quiescent (n. 2476-2479, 2481-2486). [IO.] Knowledges 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 knowledge with the evil is not true, however true it may ap- pear when uttered, because there is evil within it (n. 10331). [II.] An example of the desire to know, which spirits have (n. 1974). Angels have an illimitable longing to know and to become wise, since learning, intelligence, and wisdom are spiritual food (n. 3114, 4459, 4792, 4976, 5147, 5293, 5340, 534.2, 54io, 5426, 5576, 5582, 5588, 5655, 6277, 8562, 9003). The knowledge of the ancients was the knowledge of correspond- ences and representations, by which they gained entrance into the knowledge of spiritual things ; but that knowledge at this day is wholly lost (n. 4749, 4844, 4964, 4965). [12.] For spiritual truths to be comprehended the following univers- als must be known, (i. ) All things in the universe have relation to good and truth and their conjunction that they may be any thing, 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 220 HEAVEN AND HELL. conjunction, as all things have relation to truth and good and their con- junction, (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 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 aspe6l they present is such that they can be distinguished only by means of a knowledge of correspondences. Unless these and other things are known, nothing but incongruous ideas of spiritual and heav- enly truths can be conceived and formed ; therefore without these uni- versals the knowledges of the natural man can be of but little service to the rational man for understanding and growth. This makes clear how necessary knowledges are. XXXIX. THE RICH AND THE POOR IN HEAVEN. 357 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 see in the Word only its literal sense, and not any spiritual sense, err in many respecls, 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 heaven " (Matt* v. 3 ; Luke vi. 20, 21). ' But those who know anything of the spiritual sense of the Word think otherwise ; they know that heaven is for all who live 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 intercourse 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 THE RICH AND POOR IN HEAVEN. 221 heaven on account of his poverty. Both the rich and the poor are in heaven, and many of the rich in greater glory and hap- piness than the poor. 358. It should be said to begin with that a man may ac- quire 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 there- in ; that he may have a palatial dwelling in accord with his condition, have intercourse with others in like condition, fre- quent 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 cheer- ful ; 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 acls 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 a6ls derive their life ; since acling is willing, and speak- ing is thinking, acting being from the will, and speaking from the thought. So the declarations in the Word that man will be judged in accordance with his deeds, and will be rewarded in accordance with his works, mean that he will be judged and re- warded 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 1 It is very frequently said in the Word that man will be judged and will be rewarded in accordance with 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 to- gether 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 effe<5l (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, and are good only so far as they look to the Lord and the neighbor (n. 222 HEAVEN AND HELL. All this shows that man's external accomplishes nothing, but only his internal, which is the source of the external. For example : if a man a6ls 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 out- wardly appear honest, his thought and will are fraud ; and be- cause he is inwardly dishonest and fraudulent he has hell in him- self. But he who a6ls honestly and refrains from fraud because it is against God and against his neighbor would have no wish to defraud another if he could ; his thought and will are con- science, and he has heaven in himself. The deeds of these two appear alike in outward form, but inwardly they are wholly unlike. 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 his neighbor, it is evident that to enter upon the way to heaven is not so difficult as many be- lieve. The sole difficulty lies in being able to resist the love ot 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. xi. 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. 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 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, 0348, 10038, 10742). Into such loves man is born, thus in them are his inherited evils (n. 694, 43i7, 566o). THE RICH AND POOR IN HEAVEN. 223 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 indig- nant 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 anx- ieties that disturb the happiness of the angels ; and in consequence they are sent away ; and when sent away they betake them- selves 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 ef- fects in which every one'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 to- wards 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 ;' and from this it fol- lows that only to the extent that man is engaged in the em- ployments 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 lucrative and honorable posts were led into loving themselves and the world, and thereby separating their thoughts and affeclions 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. 9 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 Hfe of piety apart from a life of charity is of no avail, but together they are profitable for all things (n. 8252, 8253). 224 HEAVEN AND HELL. 361. As to the lot of the rich in heaven, they are richer than others. Some of them dwell in palaces within which every thing 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 pro- viding 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 implanted in him. These uses are good to the ex- tent that they have the Divine in them, that is, to the extent that man looks to the Divirie and to heaven, and finds his good in these, and sees in wealth only a subservient good. 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 evil doing, or a wish to rise 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 per- forming 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). Every one's character is such as are the uses he performs (n. 4054, 6815) ; illustrated (n. 7038). THE RICH AND POOR IN HEAVEN. 225 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 mail'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 I found that the same love still rules them as when they were on the earth. This makes clear also that everyone's love of riches, and of uses from riches, remains 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 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 iniquities, which had been the uses to which they had devot- ed 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. Every one's life follows him, whether he be rich or poor. There is no peculiar mercy for one in preference to another ;' he that has lived well is received, 1 There can be no mercy apart from means, but only mercy through means, that is, to those who live in accord with the commandments of the Lord ; such the Lord by His mercy leads continually in the world, and afterwards to eternity (n. 8700, 10659). 226 HEAVEN AND HELL. 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 ; l 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 oppor- tunity, 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 acl 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 occu- pations. 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 every thing that per- tains to life, and faith everything that pertains to doctrine ; con- sequently 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. 365. Alt 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 a wrong understanding of 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 whjo are within the church where the Word is, are meant in the spirit- 1 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). THE RICH AND POOR IN HEAVEN. 227 ual 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 xvi. 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 xiv. 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. xix. 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 know- ledges 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 be- cause 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 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)- 9 A "camel" signifies in the Word the knowing faculty and know- ledge in general (n. 3048, 3071, 3143, 3H5)- 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 Di- vine order (n. 10236). 228 HEAVEN AND HELL. 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 a natural sense ; for the Word was made to consist wholly of cor- respondences between natural and spiritual things in order that conjunction of heaven with the world, or of angels with men might thereby be effected, dire<5t 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 spir- itual riches, can be seen from various passages (As in Isa. x. 12-14 J xxx. 6, 7 ; xlv. 3 ; yer. xvii. 3 ; xlviii. 7 ; 1. 36, 37 ; li. 13 ; Dan. v. 2-4 ; Ezek. xxvi. 7, 12 ; xxvii. i to the end ; Zech. ix. 3, 4 ; Psalm, xlv. 12 ; Hosea xii. 9 ; Apoc. iii. 17, 18 ; Luke xiv. 33 ; and elsewhere). Also that the "poor" in the spiritual sense signify those that are destitute of spiritual knowledges of good and of truth, and yet desire them (Matt. xi. 5 ; Luke vi. 20, 21 ; xiv. 21 ; Isa. xiv. 30 ; xxix. 19 ; xli. 17, 18 ; Zeph. iii. 12, 13). All these passages may be seen explained in accordance with the spiritual sense in the Arcana Caelestia (n. 10227). Those that do this become demented in respedl to the things 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 acknow- ledged, after which it is permissible to consider knowledges, but not before (n. 6047). MARRIAGES IN HEAVEN. 229 XL. MARRIAGES IN HEAVEN. 366* As heaven is from the human race, and thus angels 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. 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 acl as a one they are called one mind. In this the part called the understanding a6ts as the husband, and the part called the will acT:s as the wife. When this conjunction, which belongs to man's interiors, comes 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. 1 368. 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 his un- derstanding, while woman is .born to be affeclional, that is, to think from her will ; and this is evident from the inclination or 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 are 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, 40i8, 5807, 6195, 7081-7086, 7501, 10130). 230 HEAVEN AND HELL. natural disposition of each, also from their form ; from the dis- position, in that man acts from reason and woman from affec- tion ; from the form in that man has a rougher and less beauti- ful 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 understand- ing and will, or between thought and affection ; so, too, be- tween 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 a "youth" or a "man" means in the spiritual sense the understanding of truth, and a " virgin " or a "woman " affeclion 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 affec- tion for good are called "virgins" (as in Apoc. xiv. 4).' 369. Every one, whether man or woman, possesses un- derstanding 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 the love of each is to will and to think like the other, that is, mutually and reciprocally. Thus are they conjoined into one. This conjunc- tion is aclual 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 affec- tions, especially with husband and wife, because they love each 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. 9*5, 2 5i7, 3 2 36, 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). MARRIAGES IN HEAVEN. 23! other. This makes clear what the conjunction of minds is that makes marriage and produces marriage love in the heavens, namely, that one wishes all that is his own to be the others, and this reciprocally. 370. I have been told by the angels that so far as a mar- ried pair are so conjoined they are in marriage love, and also to the same extent in intelligence, wisdom, and happiness, be- cause Divine truth and Divine good which are the source of all intelligence, wisdom, and happiness, flow chiefly into mar- riage love ; consequently marriage love, since it is also a mar- riage 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 understand- ing 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 con- junction of understanding and will or conjunction of truth and good. Conjunction of truth and good is what makes an angel, and makes his intelligence, wisdom, and happiness ; for an angel is an angel accordingly as good in him is con- joined 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, 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 mar- riage love, and for this reason that love is the very plane of Di- vine 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 232 HEAVEN AND HELL. Lord is called the " Bridegroom " and " Husband," and heaven and also the church are called the "bride" and "wife."' 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 and pre- sents 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. And this 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 All cannot receive this word but they to whom it is given " (Matt. xix. 4-6, 1 1 ; Mark x. 6-9 ; Gen. ii. 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 flows 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 1 The origin, cause, and essence of true marriage love is the mar- riage of good and truth ; thus it is from heaven (n. 2728, 2729). Respecting angelic spirits, who have a perception whether there is anything of marriage from the idea of a conjunction of good and truth (n. 10756). Marriage love is in every respect the same as 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, 53^5, 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). MARRIAGES IN HEAVEN. 233 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 Correspond- ences. 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 united in two persons, yet that they are not two but like one. He said that in heaven the two consorts are marriage love, since every one 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 excused ; the delight of which in itself is nothing else in a spiritual sense, and conse- quently 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. Every one knows that a married pair who love each other are interiorly united, and that the essential of marriage is the union of disposition or mind. 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 uni- verse 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 the most perfect union is the union of minds that are formed out of 234 HEAVEN AND HELL. 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. 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 Di- vine good from Divine truths ; and that marriage love is genu- ine 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 Di- vine; 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 espe- cially those that are in falsities and evil, are not in marriage love. Moreover, those that are in evil and in falsities there- from 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, ana are united by a lustful desire, but inwardly they burn with a deadly hatred towards each other, too intense to be de- scribed. 378. Nor can marriage love exist between two partners belonging to different religions, because the truth of the one 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 con- jun<5lion of truth with itself, and from this they are in a perpetual en- deavor 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). MARRIAGES IN HEAVEN. 235 does not agree with the good of the other ; and two unlike and discordant kinds of good and truth cannot make two minds one ; 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 only those who are in the same society, and not those in dif- ferent societies, are united in marriage, because such are in like good and truth. 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 Israel- itish nation by marriages being contracted within tribes, and particularly within families, and not outside of them. 379 Nor is true marriage love possible between one hus- band 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 under- standing divided among several wills ; or it is like a man at- tached 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. 9 [2.] They declare further that this is not easily comprehended 1 Marriages between those of different religions are not permissible, because there can be no conjunction of like good and truth in the in- teriors (n. 8998). 2 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). 236 HEAVEN AND HELL. 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 de- light of lust, and this delight is changed into its opposite 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 filled with an interior de- light 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 be conceived of by any one who is not in the marriage of good and truth from the Lord. 380. The love of dominion of one over the other 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 the one being that of the other, mutually and recipro- cally. 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 every- thing that is heavenly and spiritual in marriage love, is so com- pletely 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 free- dom, since all freedom is from love ; but where there is domin- ion 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 To marry several wives at the same time is contrary to Divine or- der (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 the marriage of good and truth (n. 3246, 4837, 8809). MARRIAGES IN HEAVEN. 237 ruling. But all this is beyond the comprehension of one who does not know what the freedom of heavenly love is. Never- theless 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 always are, however their exteriors may be restrained and kept quiet for the sake of tranquility. 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 a6l in accord- ance with the state of the interiors. Frequently I have been permitted to see them fighting and tearing one another, some- times with great vengeance and cruelty. For in the other life every one's interiors are set at liberty ; and they are no longer restrained by outward bonds and worldly considerations, every one then being just what 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 can be no marriage love, but only a love which for several reasons is made to appear 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. 38a[rt] 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 inno- cence ; for marriage love viewed in itself is a state of innocence ; and this is why consorts who are in marriage love enjoy heavenly delights together, which appear before their minds almost like the sports of innocence among little children ; for every thing delights their minds, since heaven with its joys flows into every 238 HEAVEN AND HELL. 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 encom- passed with a bright cloud. It is said that the angels in heaven have all their beauty from marriage love. Affections and thoughts 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. 38[&]. Marriages in heaven differ from marriages on the earth in that the procreation of offspring is one of the ends 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. There is this difference because mar- riage 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 conjunc- tion 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 con- junctions of minds from the conjunction of good and truth. But 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 thus 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). MARRIAGES IN HEAVEN. 239 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 con- sort designates the other by a name signifying one's own, mutu- ally and . reciprocally . This shows how the Lord's words in re- gard to marrying and giving in marriage (Luke xx. 35, 36), are to be understood. 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 in like manner consorts whose minds can be joined into one are drawn together ; and conse- quently 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 mar- riage 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 in man when he commits adultery from delight; and. when heaven is closed man no longer ac- knowledges the Divine nor any thing of the faith of the 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 vio- late marriages ; which shows that the reigning delight in hell is 1 Adulteries are profane (n. 9961, 10174). Heaven is closed to adulterers (n. 2750). 240 HEAVEN AND HELL. the delight of adultery, and the delight of adultery is a delight in destroying the conjunction of good and truth, which con- junction makes heaven. From this it follows that the delight of adultery is an infernal delight direclly opposed to the de- light of marriage, which is a heavenly delight. 385. There were certain spirits who, from a practice ac- quired in the life of the body, infested me with peculiar crafti- ness, and this by a very gentle and 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 spirit- ual speech with representatives, which 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 fa<5l 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 facl, which he ought to know be- cause 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 found- ation of heaven is derived ; and again from this, that if adulter- ers merely draw near to heavenly societies they perceive their own stench and cast themselves down 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 con- 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, 57 22 )- In the Word adulteries signify adulterations of good, and whore- doms perversions of truth (n. 2466, 2729, 3399, 4865, 8904, 10648). EMPLOYMENTS IN HEAVEN. 24! siderations. 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 ; 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 recognized 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 every one loves in the first period of marriage, and if in his state of wrath he had ex- pressed 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 to- wards hell. The advance of the delights of marriage love to- wards heaven is into states of blessedness and happiness con- tinually 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. XLI. THE EMPLOYMENTS OF ANGELS IN HEAVEN. 387. 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 num- berless, and vary in accordance with the functions of the soci- 242 HEAVEN AND HELL. eties. 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. Every one there performs a use, for the Lord's kingdom is a kingdom of uses. 1 i 388* In the heavens as on earth there are many forms of service, for there are ecclesiastical affairs, there are civil affairs, and there are domestic affairs. Ecclesiastical affairs are referred to in what has been said and shown above, where Divine wor- ship 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. 366-386); all of which show that in every heavenly society there are many employ- ments and services. 389. All things in the heavens are organized in accord- ance 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 subor- dinated just as uses are subordinated in the Divine order ; and for this reason a dignity is connected with every function ac- cording 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. There- fore 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 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 per- forming uses (n. 454). EMPLOYMENTS IN HEAVEN. 243 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. Spir- itual 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 the same as 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 neigh- bor 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. 1 391. As all the societies in the heavens are distinct in ac- cordance with their goods (as said above, n. 41, seq.) so they are distinct in accordance with their uses, goods being goods in ac~l, that is, goods of charity which are uses. Some societies are employed in taking care of little children ; others in teach- ing 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 con- sequence have come into' heaven. There are other societies that teach the simple good from the Christian world, and lead 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 neigh- bor is their good, which is to be consulted (n. 6818-6824, 8123). 244 HEAVEN AND HELL. 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 pre- scribed 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 in- spire them with good affections so far as they will receive them in freedom ; and by means of these they 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 affec- tions ; 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 de- gree in which his life is distant from good. 1 But all these em- ployments 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 " an- gels " mean, not angels, but something belonging to the Lord ; and for the same reason angels are called "gods " in the Word. 2 392. 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 co- ordinated and subordinated in accordance with Divine order, and taken together constituting and perfecting the general use, which is the general good. 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 experience (n. 168-189). Angels are sent to those who are in hell to prevent their torment- ing 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). 2 In the Word by angels something Divine from the Lord is sig- nified (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). EMPLOYMENTS IN HEAVEN. 245 393* 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 the light of wisdom in the measure of their love and desire for use ; and this 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 accprds with their intelligence, their intelligence be- ing in equal degree with their love of use for the general good. [3.1 Furthermore, there are in heaven more functions and serv- ices 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 gratu- itously, 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. 363)- 394-* ^ n heaven every one 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 every thing (see n. 106). He that in heaven comes into the employ- ment or occupation corresponding to his use is in just 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 de- light, because into spiritual life, which is an interior life, and therefore more receptive of heavenly blessedness. 246 HEAVEN AND HELL. XLII. HEAVENLY JOY AND HAPPINESS. 395. Hardly any one at present knows what heaven is or what heavenly joy is. Those who have given any thought to this subject have had so general and so gross an idea about it 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 if 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 the nature of his delight and blessedness ; and such, even if they had been told by those who are in spiritual or in- ward delight what heavenly joy is, would have had no compre- hension 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 every one 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 exter- nal and natural ; and being internal and spiritual, it is more pure and exquisite, and affecls the interiors of man which pertain to his soul or spirit. From these things alone every one 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 de- lights of the soul or spirit all flow forth from love to the Lord and love towards the neighbor, consequently they are affections HEAVENLY JOY AND HAPPINESS. 247 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 so 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 ot 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 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, 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 Di- vine good that flows forth from the Lord's Divine love is what makes heaven in general and in particular with every one there, and the Divine love is a longing for the salvation of all and the happiness of all from inmosts and in fulness. Thus whether you say heaven or heavenly joy it is the same thing. 398. The delights of heaven are both ineffable and innum- erable ; 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 suffo- cate the interior delights that belong to heaven as to destroy all belief in them ; consequently he is greatly astonished when he is told that when the delights of honor and of gain are set aside other delights are given, and still more when 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 every one in heaven 248 HEAVEN AND HELL. 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 im- measurable 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 it is a love of sharing every thing it has with all, since it wills the happiness of all. There is a like love in every one 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 an- other. Love towards the neighbor is the same, 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. There- fore 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 others. Thus in respect to others it is the nature of these 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 01 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 HEAVENLY JOY AND HAPPINESS. 249 come into this delight of their lust in consequence of their tak- ing 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 I have been permitted to learn by repeated experience, something of which I would like to add. [2.] Spir- its who go from this world into the other life desire more than any thing else to get into heaven. Nearly all seek to enter, sup- posing that heaven consists solely in being admitted and re- ceived. Because of this desire they are brought to some soci- ety 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 in- wardly 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. [3.1 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 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 con- sequence of their interior agony. Such was the effe6t 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 acls against opposite such pain results. When heavenly delight, which enters by an inward way, flows into the contrary delight, the interiors which are in the contrary delight are twisted back- ward, thus into the opposite direction, and the result is such tor- tures. [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 all that they have, and take it to themselves ; and just to the ex- tent 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 25O HEAVEN AND HELL. 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 neigh- bor; and as these are opposite loves, so the hells and the heavens are entirely separated, 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 love towards the neighbor does not perceive while he lives in the body any dis- tinct sense of delight from these loves or from the good affec- tions derived from them, but only a blessedness that is hardly perceptible, because it is stored up 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 was stored up and concealed 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 to- gether and are present, because uses are the goods of love and charity in which angels are ; therefore every one has delights that are in accord with his uses, and in the measure of his affec- tion 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 HEAVENLY JOY AND HAPPINESS. 251 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 its delight because of the use it performs to the understanding, which is the inner sight ; the hearing has- its delight because of the use it performs both to the understanding and to the will through giving attention ; the smell has its delight because of the use it performs to the brain, and also to the lungs ; the taste has its 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 there- by 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 get- ting satisfaction therefrom. This would mean every one's desiring the happiness of others for himself, and what every one would wish for no one would have. Such a life would be an idle not an a6live life, and would stupefy all the powers of life ; and every one 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 evi- dences that angelic life consists in performing the good works of charity, which are uses, and that the angels find all their happi- ness 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 be 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 dis- gust for it. 404. There were some spirits who thought themselves bet- ter 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 their active life. These were told that praising and giving glory to God is not a 252 HEAVEN AND HELL. proper a6live life, also that God has no need ol praises and glorification, but it is His will instead that they should perform uses, and thus the good works that are called deeds of charity. But they were unable to associate with works of charity any idea of heavenly joy, but only of servitude, although the angels testi- fied 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 every one, 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 impos- sible 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 every one 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 usa 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 re- gard each other, like the uses of each member, organ, and viscus, in the body, and still mor like the uses of each vessel and fibre 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 aspecl: they a<5l as one. 1 -One thing consists of various things, and receives thereby its form and quality and perfection in accordance with the quality of the har- mony 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 m 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, 4967, 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). HEAVENLY JOY AND HAPPINESS. 253 406. 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, wonder- ing 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 im- measurably 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 mar- riage 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 pre- tended 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 254 HEAVEN AND HELL. others, and in the life of the body had been greedy of gain; still more to the avaricious. 407. There was one who in the life of the body had exer- cised 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 per- ished, 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 because 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 ; and 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 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, can- not be described, because it is in the inmost of the life of an- gels and therefrom in every thing of their thought and affection, and from this in every particular of their speech and aclion. Tt is as if the interiors were fully opened and unloosed to receive delight and blessedness, which are distributed to every least fibre and thus through the whole. Thus the perception and sensa- tion of this joy cannot be described, for that which starts from the'inmosts flows into every particular derived from the inmosts, propagating itself always with increase towards the exteriors. Good spirits who are not yet in that joy, because not yet raised HEAVENLY JOY AND HAPPINESS. 255 up into heaven, when they receive 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 some- times 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 per- ceive by sharing it, but was so slight as to be almost cold, 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 in- most 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 in him painful. 411. ' Certain spirits, not evil, sinking into a quiescence like sleep, were taken up into heaven in respecl: 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 this 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 an- gels 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 Janguage 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 facl: 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 256 HEAVEN AND HELL. taken first to paradisal scenes that transcend every conception of tne 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 in- terior 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 con- ceivable. Finally they are brought into a state of innocence even to their inmost sense. Thus are they 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 de- lights 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. Never- theless 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. Such is the order in every particular of the affection even to the least, and 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 joys arranged in a most orderly form, with no- thing therein that is not living, and actuating all of them from the inmosts ; for heavenly joys go forth from inmosts. I per- ceived also that the joy and satisfaction came as from the heart, diffusing most softly through all the inmost fibres, and from these into the bundles of fibres, with such an inmost sense of delight that the fibre seemed to be nothing but joy and satis- faction, 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 it flowed in ; and this, I perceived, was from the Lord. THE IMMENSITY OF HEAVEN. 257 414* 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 attain to a beauty that transcends every conception of any such beauty as is seen on the earth. It is goodness and charity that forms and presents in them its own likeness, causing the joy and beauty of charity to shine forth from every least particular of the face, and causing them to be forms of charity itself. Some who beheld it were struck with amazement. In this form of charity that is seen in a living way in heaven, 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 be- held it is beauty unspeakable, affecting with charity the very in- most life of the mind. In a word, growing old in heaven is growing 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. XLIII. THE IMMENSITY OF HEAVEN. 415. 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 king- 258 HEAVEN AND HELL. doms of the earth may conclude. Whoever goes into a calcu- lation 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, or are constantly go- ing into it. But how many of these have become or are becom- ing 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 im- pious 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 ac- cordance with Divine order, and as he becomes perfected in in- telligence and wisdom is brought into heaven and becomes an angel, can be seen above (n. 329-345). From all this a con- clusion 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 that these, moreover, in the whole universe are innumerable, and all 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 in- habited by men from which spirits and angels come ; for every one 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 the spirits of our earth, and was told that any intelligent per- THE IMMENSITY OF HEAVEN. 259 son 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 im- mense bodies like the planets, some of which exceed this earth in mag- nitude, are not empty masses created merely to be borne through space 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 any one 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 facl: 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 different 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 must be a heavenly kingdom in which the Divine may dwell with angels and men. For the visible universe or the heaven illumined by stars so num- berless, which are so many suns, must be simply a means for the exist- ence of earths with men upon them from whom the heavenly kingdom is derived. From all this a rational man must needs conclude that so im- mense 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 per- mitted 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 im- mense 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 200 HEAVEN AND HELL. 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 amount- ing 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 men- tioned 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 complete, 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 fibre ; 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 ; for every thing that exists interiorly in man exists in forms which are substances, and anything that does not exist in a substance as its subject is nothing. There is a correspond- ence 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 complete because the more numerous the angelic affil- iations are that corresppnd 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 THE IMMENSITY OF HEAVEN. 26 1 one in Himself. That the unanimity and concord of many, especially from such an origin and so held together, produces perfection, every one with a reason at all enlightened can see clearly. 419. I have also been permitted to see the extent both of the inhabited and 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 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 elecl;, 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. 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 "elecV who are in a life of good and truth ;' 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." 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 believe that heaven is granted to eveiy one from mercy apart from means, and thus 1 Those are the elecl: who are in a life of good and truth (n. 3755, 3900). There is no election and reception into heaven from mercy, as that term is understood, but only in accord 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 after- wards to eternity (n. 8700, 10659). 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). 262 HEAVEN AND HELL. that there is admission and reception from mere favor ; and they fail to understand that the Lord from mercy leads every one who accepts Him, and that he accepts Him who lives in accord- ance 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, there- fore, that every man is born for heaven, and that he is received that receives heaven in himself in the world, and only he that does not receive it is shut out. THE WORLD OF SPIRITS, AND MAN'S STATE AFTER DEATH. XLIV. WHAT THE WORLD OF SPIRITS is. 421* 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 af- ter a suitable time he is either raised up into heaven or cast down into hell in accord with his life acquired in the world. 422. The world of spirits is both an intermediate place between heaven and hell and 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 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 under- standing 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 264 HEAVEN AND HELL. and thinks from his will he calls good. From his understand- ing man can think and consequently perceive both what is true and what is good ; but he thinks what is true and good from the will only when he wills- it and does it. Whatever he wills, and from willing does, 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 understand- ing 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 affeclions 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 mis- fortunes 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 suc- ceeds 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 affec- tions of evil that spring from the will, are given to man. This is why man has this ability to think truths with his understand- ing, 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 under- standing 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 ex- tent that the falsities of the understanding and the evils of the WHAT THE WORLD OF SPIRITS IS. 265 will are conjoined man has hell in himself, since the conjunc- tion 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 every one 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 acls 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 those in whom good and truth be- come conjoined are raised up into heaven, and those in whom evil and falsity become conjoined are cast down into hell. 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 an- other ; but every one must understand what he wills, and will what he understands. Therefore in heaven willing good and understanding truth go together, while in hell willing evil and understanding falsity go together. 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 pre- pared 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 with which they were united by their ruling love while in the world ; and the good are at once attached to the heavenly society with which they were united while in the world by their love, charity, and faith. But although they are thus divided, all that have been friends and acquaintances in the life of the body, especially wives and husbands, and brothers and sisters, meet and converse together 266 HEAVEN AND HELL. whenever they so desire. I have seen a father talking with six sons, whom he had 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 re- cognizes 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 be- tween 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 only 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 en- trance 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 are visible only to those who are about to enter, to whom they are then opened. When these are opened gloomy and seem- ingly 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 abominate and flee from, but evil spirits delight in them and seek for them. For as every one in the world has been delight- ed with his own evil, so after death he is delighted with the stench to which his evil corresponds. In this respect the evil WHAT THE WORLD OF SPIRITS IS. 267 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 from heaven ; but he became tranquil and glad as soon as a breath 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 in- flowing 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. Thus 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 na- ture 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 it to hell. With those perparing 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 pre- paring 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 them- selves, that is, to heaven. To look above themselves is to look to the Lord, because He is the common centre to which all things of heaven look ; while to look below themselves is to look backwards from the Lord to the opposite centre, to which all things of hell look and tend (see above, n. 123, 124). 43 1 * I n the preceeding pages whenever spirits are men- tioned those that are in the world of spirits are meant ; and when angels are mentioned those that are in heaven are meant. 268 HEAVEN AND HELL. XLV. IN RESPECT TO HIS INTERIORS EVERY MAN IS A SPIRIT. 432. 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 is in every re- spect: immortal. This is what thinks in the body, for it is spir- itual, 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 man's spirit is whatever lives in him, and that the body merely serves it, just as what is instrumental serves moving living force. An instrument is said indeed to acl, to move, or to strike ; but to believe that these are acts of the in- strument, and not of him who acls, moves, or strikes by means of the instrument, is a fallacy. 433. As everything in the body that lives, and that acls 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 him- self is a spirit having the same form ; for whatever lives and feels in man belongs to his spirit, and every thing in man, from his head to the sole of his foot, lives and feels ; and in conse- quence 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 EVERY MAN A SPIRIT. 269 will serve as 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 facl: 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 sub- stances that are their 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 func- tions in the natural and material world is not the man, but only an instrument for the use of his spirit. But evidences from experience are preferable, because there are many that fail to comprehend rational deductions ; and those that have estab- lished themselves in the opposite view turn such deductions into grounds of doubt by means of reasonings from the falla- cies of the senses. Those that have established themselves in the opposite view are accustomed to think that beasts 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 is able and beasts are unable 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 Di- 270 HEAVEN AND HELL. vine cannot be dissipated, but whatever cannot is dissipated. The inmost that man has, and beasts have not, 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 di- rectly flows, and from which it disposes the other interiors in him that succeed in accordance with the degrees of order. This inmost or high- est 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 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 rea- son. 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 de- scribe 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 my- self was a spirit 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. 4.37. That in respecl to his interiors man is a spirit can be seen from the facl: that after his separation from the body, which takes place when he dies, man goes on living just as be- fore. That I might be convinced of this I have been permitted to talk with nearly every one 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 respecl 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 EVERY MAN A SPIRIT. 27 1 is by means of spirits in some angelic society ; if an evil man in some infernal society ; and after death he comes into that 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 be- tween 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 interven- ing. 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 seemed to myself to be fully awake, and in possession of my usual sight. Thus I walked on knowing what I was doing, and all the while with clear vision, seeing groves, rivers, palaces, houses, men, and other objects. But after walking thus for some hours, sud- denly I saw with my bodily eyes, and noted that I was in another place. Being greatly astonished I perceived that I had 272 HEAVEN AND HELL. been in the same state as those were 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 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 anomalous ; 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, 1 for these are the interiors themselves that make man to be man, and such a man as he is in respect to these interiors. XLVI. THE RESUSCITATION OF MAN FROM THE DEAD AND HIS ENTRANCE INTO ETERNAL LlFE. 445* 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 con- tinues 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, RESUSCITATION OF MAN FROM THE DEAD. 273 the death of man is merely his passing from one world into an- other. And this is why in the Word in its internal sense "death" signifies resurrection and continuation of life. 1 446. 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 of love with the heart ;* 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 the 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 communi- cation 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. 3 447* 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 affeclion of love, which is the very life of man, for it is from love that every one has vital heat; 4 consequently as long as 7 In the Word "death" signifies resurrection, for when man dies his life still goes on (n. 3498, 3505, 4618, 4621, 6036, 6221). 2 The heart corresponds to the will, thus to the affection which be- longs 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 under- standing, faith, and truth, and what is from the will, love, and good (n. 2930, 95o). . The correspondence of the heart and lungs with the Greatest Man, or heaven (n. 3883-3895). 3 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, 0). 4 Love is the being (esse) of the life of man (n. 5002). 274 HEAVEN AND HELL. this conjunction continues correspondence continues, and there- by the life of the spirit in the body. 448. How this resuscitation is effected has both been told to me and shown to me in living experience. The aclual ex- perience was granted to me that I might have a complete knowledge of the process. 449* The senses of my body were brought into a state of insensibility, nearly the same as the state of the dying; but with the interior life and thought remaining unimpaired, which enabled me to perceive and retain in the memory the things that happened to me, and that happen to those that are resus- citated 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 An- gels 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 every thing 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 con- tinued, that I might know and remember how resuscitation is ef- fected, I perceived that the angels first tried to ascertain what my thought was, whether it was like the thought of those who are Love is spiritual heat, and therefore the very vital itself of man (n. 1589, 2146, 3338, 4906, 7081-7086, 9954, 10740). Affeftion is a continuation of love (n. 3938). 1 The heart corresponds to the Lord's celestial kingdom, the lungs to His spiritual kingdom (n. 3635, 3886, 3887). RESUSCITATION OF MAN FROM THE DEAD. 275 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 ex- pires, 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. 450* The celestial angels who are with the one that is resuscitated do not withdraw from him, because they love every one ; 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 ; and then angels from the Lord's spiritual kingdom come to him, through whom he receives the gift of light ; for before this he saw nothing, but merely had an ability to think. 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 en- abled 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 spirit- ual 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 care- ful that only such ideas as savor of love shall reach 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 every one, 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 every thing pos- sible is done for him. But if he has lived such a life in the 276 HEAVEN AND HELL. world as would prevent his enjoying the company of the good he longs to get away from the good, and this experience is re- peated until he conies 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, say- ing 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 faith. Such are for the most part attached to some infernal society, because they have also denied the Divine and have de- spised 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. XLVII. MAN AFTER DEATH is IN A COMPLETE HUMAN FORM. 453* It nas already been shown in several previous chap- ters 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); MAN AFTER DEATH IN A HUMAN FORM. 277 that in respecl: 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 facl 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 acls 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 aclive in it, it does not live. Any one can see that this is true from this fa6l alone, that thought and will actuate all things and each thing of the body with such entire command that every thing 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 spirit- ual. When, therefore, the material part of the eye becomes darkened and is deprived of its co-operation 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 respec~l 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 ; l and from this comes his capacity to receive intelligence and wisdom. Whether you say the capacity to receive intelligence and wis- dom 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); 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. 3628, 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). 278 HEAVEN AND HELL. 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). 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 false ideas that he has made his truths ; and he that is unwilling to understand for this reason has closed the way to heaven for his rational faculty, although that way is still open 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 them- selves 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 acknow- ledged them to be true, and that they comprehended them all. But the moment these spirits had relapsed into themselves, and had turned back to the love of their will, they had no com- prehension 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 compels their thoughts 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 under- stand 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 per- MAN AFTER DEATH IN A HUMAN FORM. 279 mitted 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? 1 456* 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 eman- ated chiefly from the learned, who had thought about the soul from ideas derived from bodily sense ; and from such ideas the only conception they could form 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 resurrec- tion 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 his 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 spirit- ual beings, as all spirits and angels are, have any human form. [3.1 Consequently, nearly all that go from this world are greatly 1 The truths of doclrine of the church derived from the Word must be the starting-point, and these must first be acknowledged, and after- wards it is -permissible to consult knowledges (n. 6047). Thus it is permissible for those that are in an affirmative state to- wards 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 spirit- ual 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). 280 HEAVEN AND HELL. surprised to find that they are alive, and are just 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, and nothing about heaven or hell, when in facl 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 first believe and afterwards deny, and thus would profane the truth itself, since to believe and after- wards 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 xii. 40). 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 rejeft 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 pro- fanes, 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). MAN AFTER DEATH IN A HUMAN FORM. 28T 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 xvi. 29-31). 457. When the spirit of man first enters the world of spirits, which takes place shortly after his resuscitation, as de- scribed above, his face and his tone of voice resemble those he had in the world, because he is then in the state of his exter- iors, and his interiors are as yet uncovered. This is man's first state after death. But subsequently his face is changed, and be- comes 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 set aside and its interiors disclosed, it comes into this affec- tion. 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 ap- peared 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 in- clinations of their will. And because of this the faces of all become forms and images of their affections ; and in conse- quence 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 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 affec- 282 HEAVEN AND HELL. 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 ; conse- quently 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 is a matter of importance to know that every one'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 every one's interiors are both 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 in- creases 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. tions of the mind (n. 1558, 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 affeftion 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). WHAT MAN IS AFTER DEATH. 283 460. In conclusion I will mention a certain arcanum hither- to unknown, 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 affecls every one who receives good and truth from the Lord, and causes every one who is in heaven to be in the human form in accord- ance 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 every thought derived from heavenly love with the angels. No man, however, can easily comprehend this truth ; but it is clearly comprehended by the angels, because they are in the light of heaven. 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. 461. 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 earthy ; 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 that he has died, but believes that he is in the same body that he had in the world. [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 284 HEAVEN AND HELL. 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 any thing really his own. [3.] Furthermore, he carries with him his natural memory, retaining every thing that he has heard, seen, read, learned, or thought, in the world from earliest infancy even to the end of life ; al- though the natural objects that are contained in the memory, since they cannot be reproduced in the spiritual world, are qui- escent, 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 com- prehend 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 xx. 25, 27, 29) he denies the existence of. (What the sensual man is may be seen above, n. 267 and notes.) 4-62[<*] 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. 1 26) ; and they hear by means of a spiritual atmosphere, which likewise sur- passes 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 understand- ing ; 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 per- WHAT MAN IS AFTER DEATH. 285 ception, 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 ap- petites and to the body ; and so far as these prevail they obscure and weaken the understanding. This is seen 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 allure- ments of the sense of touch. [3.1 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. 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 ex- cellence 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. 4-62[6]. 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 men- tion, some of which I will relate in order. There were some who denied their crimes and villanies which they had perpe- trated in the world ; and in consequence, that they might not be believed innocent, all their deeds were disclosed and re- viewed 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 con- fessed, because they were plainly set forth, with every thought, intention, pleasure, and fear which occupied their minds at the time. [3.1 There were others who had accepted bribes, and had rendered venal judgments, who were similarly explored from 286 HEAVEN AND HELL. their memory and from it every thing they had done from the beginning to the end of their office was reviewed. Every de- tail 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. 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 were called to a like judg- ment ; and every detail of their crimes was 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 a view 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 pre- sented to the very life, although while he lived in the world he had most carefully concealed every thing. [6.] There was one who had deprived a relative of his inheritance under a fraudu- lent pretext ; and he was in like manner convicted and judged ; and what is wonderful, the letters and papers that passed be- tween 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 dis- closed 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 every thing was revealed, how the murderer 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 ex- hibited 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 carefully concealed in the world as not to be dis- WHAT MAN IS AFTER DEATH. 287 closed after death, which is done in the presence of many, ac- cording 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 light, and what ye have spoken in the ear . . . shall be proclaimed on the housetops " (Luke xii. 2, 3). 463. In disclosing his acts to a man after death, the an- gels to whom the office of searching is assigned look into his face, and their search extends through the whole body, begin- ning 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 accord- ance 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 re- gard to the continuance of the memory after death, by which I was assured that not only things in general but 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 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 under- standing; and the will and understanding make every thing 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). 288 HEAVEN AND HELL. 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 be- longing 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 in- scribed on his internal or spiritual memory ; l 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 a6ls of its will. I know that all this sounds like a paradox, and is 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 made as clear as day. 464. Although the external or natural memory remains in man after death, the merely natural things in it are not repro- duced in the other life, but only the spiritual things connected with the natural by correspondences ; but when these are pres- ent to the sight they appear in exaclly 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 1 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 in- tellectually 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, 739 8 )- 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). WHAT MAN IS AFTER DEATH. 289 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 ex- ternal sensual, and not at the same time from his internal sens- ual, 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 in- tellectually 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 material things in the external memory then become qui- escent because they 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 expres- sion 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 an- gels in heaven and their speech with man (n. 234-257). [3.] Be- cause of this man after death is rational, not in the degree that he was skilled in language and science 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 seemed just as simple as those who knew nothing of those languages, and some of them seemed 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 al- most solely from the memory, and therefore not from themselves but from others, and their rationality had not been at all per- fected by means of the things in their memory. Some of these were stupid and some sottish, having no ability to comprehend 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 290 HEAVEN AND HELL. rationally when listening to others. [5.1 I have also talked with some who had written much in the world on scientific subjects of every kind, and had thereby acquired a world- wide reputation for learning. Some of these 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 those without education. Thus each differed from the other according as he had culti- vated his rational faculty by means of the knowledges he had written about or collated. Such as were opposed to the truths of the church, and thought from mere knowledges, and had 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 abil- ity 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. [6.1 The rational faculty of man is like a garden or shrubbery, or like fresh ground ; the memory is the soil, truths known and know- ledges are the seeds, the light and heat of heaven cause them to grow ; and as 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 ad- mitted ; 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, and are sent into desert places that they may not disseminate falsities among the simple good and lead them astray. 465. A certain spirit was indignant because he was unable to remember many things that he knew in the life of the body, and was grieved that he had lost so enjoyable a pleasure; but he was told that he had lost nothing at all, that he still knew each and every thing 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 * WHAT MAN IS AFTER DEATH. 2QI than before, and that his rational was not now immersed as be- fore 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 every thing 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 that in man take the form of ideas are there presented before the sight. The external memory there presents the ap- pearance 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, to the neglect of 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 unwilling- ness to believe until convinced by such proofs, the memory ap- pears 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 trans- mits 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 outmost of order in which, when goods and truths are there, the spiritual and heavenly things are gently terminated and find their seat. 4.67. Men that are in love to the Lord and charity toward the neighbor have with them and in them during their life in the world 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 2Q2 HEAVEN AND HELL. 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 relate to matters of individual life in 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 under- stood that the rational faculty that consists of these truths is not formed and opened by man's knowing them, but by his liv- ing 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 his life, not even the first, but merely rest in the memory as knowledge 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 good and truth, which pertains 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 spir- itual 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. MAN'S LIFE NOT CHANGED BY DEATH. 293 469* Spirits and angels, the same as 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, the same as 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 every thing 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 after- wards perfected by being filled out, which goes on to eternity. For every thing is capable of being filled out to eternity, since it 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 In- finite. 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. XLIX. MAN AFTER DEATH is SUCH AS HIS LIFE HAD BEEN IN THE WORLD. 470* Every Christian knows from the Word that every one's life continues the same after death ; for it is there said in many passages that man will be judged and rewarded according 294 HEAVEN AND HELL. 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 ac- cording to his life in the world ; he thinks instead, especially when he is sick, that heaven is granted to every one out of pure mercy, whatever his life may have been, and that this is done in accord 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 an- gels, and then He will render unto every one according to his works" (Matt. xvi. 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. xiv. 13). " I will give to every one . . according to his works " (Apoc. ii. 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 every one according to their works " (Apoc. xx. 12, 13). 41 Behold I come, . . and My reward is with Me, to give to every one ac- cording to his works " (Apoc. xxii. 12). " Every one that heareth My words and doeth them I will liken to a prudent man ; . . . but every one that heareth My words and doeth them not is likened to a foolish man " (Matt. vii. 24, 26). "Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of the heavens ; but he that doeth the will of My Father who is in the heavens. Many will say unto Me in that day, Lord, Lord, have we not prophesied 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. vii. 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 xiii. 25-27). " I will recompense them according to their work and according to the doing of their hands" (Jer. xxv. 14). Jehovah, "whose eyes are open upon all the ways of man, to give to every one according to his ways and according to the fruit of his works" (Jer. xxxii. 19). " I will visit upon his ways and recompense to him his works " (Hosea iv. q). "Jehovah, .doeth with us according to our ways and according to our works " (Zech. i. 6). In foretelling the last judgment the Lord recounts nothing but works, teaching that those that have done good works will en- ter into eternal life, and those that have done evil works will enter into damnation, as in Matthew (xxv. 32-46), and m many other passages that treat of the salvation and condemnation of MAN'S LIFE NOT CHANGED BY DEATH. 295 man. It is clear that works and deeds constitute the out- ward 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 every one knows that every deed and work goes forth from the man's will and thought; otherwise it would be nothing but a move- ment 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 effecl, and thus is will and thought in outward form. From this it follows that a deed or work is the same in quality as the will and thought that pro- duce 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 appearance they are the same. A thousand men may a6l in the same way, that is, may do like deeds, so alike in outward form as to be almost indis- tinguishable, and yet each one regarded in itself be different, because from a different will. [2.] For example, when one acls 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 appear- ance, 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. [3.1 In outward appearance those a 61 in the same way who act honestly and justly with a com- panion because they love what is honest and just. Some of these acl: 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 must be re- 296 HEAVEN AND HELL. garded ; some from the good of love to the Lord because good should be done for the sake of good, that is, 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 exaclly the same 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 fa'r as possible does it. Every one 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. 1 474* -^ut it must be understood that it is the will that makes the man, while thought makes the man only so far as it 1 As all things that exist according to order in the universe have re- lation 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 under- standing 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 be- longs 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 be- longs 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, MAN'S LIFE NOT CHANGED BY DEATH. 297 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. 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 un- til 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 as yet in the man. To think and to will without doing, when there is opportunity, is like a flame enclosed in a vessel which 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 1 The will of man is the very being (tsse) of his lite, 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 is derived therefrom (n. 585, 590, 3619, 7342, 8885, 9282, 10076* 10109, 10110). In the same way as light is derived from fire or flame (n. 6032, 6314). From this it follows that man is man by virtue of 4iis will and his un- derstanding 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 under- stands 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 under- standing 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). 298 HEAVEN AND HELL. 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. Every one can know that willing and not doing, when there is opportunity, is n ot willing ; also that loving and not doing good, when there is opportunity, is not loving, but mere thought about willing an d loving ; and this is thought separate, which vanishes or 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. 1 476 All this makes clear what the life is that man con- tinues to have 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 this all things of man's love and faith are contained. 477, It is man's ruling love that continues 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 di- rectly connected and some mediately ; some nearer and some more remote ; all 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 about that arrangement. And yet something of it is made man- 1 Interior things flow in successively into exterior things, even into the extreme or outmost, and there they come forth and have perma- nent existence (n. 634, 6451, 6465, 9215, 9216). They not only flow in, but in the outmost they form the simultane- ous, 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. 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). MAN'S LIFE NOT CHANGED BY DEATH. 299 ifest to him in the other life, for the spread of his thought and affedtion there is in accord with the order 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 in- fernal societies when it is made up of the loves of hell. That all the thought and affedion of spirits and of angels has exten- sion 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* What has been said thus far appeals only to the thought of the rational man. That it may also be presented to the perception that is 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 celestial 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 a6t, 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 en- tire 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 af- filiated 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 the same way in hell, where they are formed in accord 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 com- posed of societies, and that they are all distinguished by differ- ences of love. [2.1 That man after death is his own love might also be seen from the fa6t 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 every thing 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, 300 HEAVEN AND HELL. 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 de- scribed 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). [3.1 All spirits, provided they are kept in their ruling love, can be led at pleasure, and are incapable of resistance, however clearly they may see what 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 intercourse in the other life proves that the spirit of man is his ruling love. When any one is acl> ing or speaking in accord with the love of another, to the same extent is the other plainly present,with complete, joyful, 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 re- pudiates all that are not. Every one'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 cer- tain 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 MAN'S LIFE NOT CHANGED BY DEATH. 30! 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 heard nothing. 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 else- where ; 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 one's will is his love. 480* (ii.) Man after death continues to eternity such as his will or ruling love is. This, too, has been confirmed by abund- ant experience. I have been permitted to talk with some who lived two thousand years ago, and whose lives as described in history I had known about ; 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 cen- turies 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 corresponding spiritual delights. The angels declare that the life of the ruling love is never changed in any one even to eternity, since every one is his love ; consequently 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 a way" means, in respeft to the Lord, to instruct in truths that lead to good (n. 10565). 302 HEAVEN AND HELL. 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 out- most 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 founda- tion; 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 men do not know that every one 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 Divine mercy ; and finally that faith is affection for truth going forth from heavenly love, which is from the Lord. 481. (iii'.) The man whose love is heavenly and spiritual goes to heaven ; and the man whose love is corporeal and worldly apart from any 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 heav- enly 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 neigh- bor, because this is the neighbor who is to be loved. 1 But cor- poreal 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 neighbor, but to self and the world, 1 In the highest sense, the Lord is the neighbor, because He ought to be loved above all things ; but loving the Lord is loving what is from Him, because He Himself is in every thing 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 ac- MAN'S LIFE NOT CHANGED BY DEATH. 303 ' and find delight in fraud ; and the goodness, honesty, and just- ice that spring forth from fraud are evil, dishonesty, and injust- ice, and these are what are loved by such in their practice of goodness, honesty, and justice. [2.] As the life of every one is determined by these different kinds of love, as soon as men after death enter the world of spirits they are examined to dis- cover 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 in- teriors pertaining to his mind, and in respect to his exteriors pertaining to his face, body, and speech ; for each one becomes an image of his own love, even in outward form. 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 seemingly foolish. [3.] When it is granted to behold the in- teriors 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 cor- poreal love appear like something black, because they are closed up ; and the interiors of some who are such as have cherished interiorly a malignant deceit appear like a dusky fire. Their exteriors appear of a dirty color, and disagreeable to the cordance with good and truth, and this is loving the Lord (n. 10143, 10153, 10310, 10336, 10578, 19645). Every man and every society, also one's country and the church, and in the most general sense the Lord's kingdom, are the neighbor, and do- ing 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 neigh- bor (n. 6818-6824, 8123). Moral good also, which is honesty, and civil good, which is justice, are the neighbor ; and to a&. honestly and justly from the love of hon- esty 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 dodrine in the Ancient Church was the doctrine of charity, and their wisdom was from that (n. 2385, 2417, 3419, 3420, 4844, 6628). 304 HEAVEN AND HELL. sight. (The interiors and exteriors of the mind and disposi- tion 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 dark- ness; 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 accord 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 those that do not favor them. The delights of that love are con- tempt 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 con- test ; while those that are in heavenly love have a freer respira- tion 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 that love 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. 482* (iv.) The only faith that endures is the faith derived from heavenly love. This has been made clear to me by so much experience that if everything I have seen and heard re- pedling 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 mere persuasion that a thing is true because it serves their MAN'S LIFE NOT CHANGED BY DEATH. 305 love. Some of those who claimed that they had faith were brought to those who had faith, and when they communicated with them they found that they had no faith at all ; and after- wards 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 affec- tion. 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 learned from the Word and from the doclrine 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 agreement 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 rejecl: 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 that from their doclrine 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 aft, 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 acl is work and deed. 484. It must be understood that all works and deeds per- tain 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 equit- able 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 every- thing done from the Lord is good. But the deeds and works 306 HEAVEN AND HELL. of moral and civil life when they are 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 every thing 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 THE DELIGHTS OF EVERY ONE'S LIFE ARE CHANGED AFTER DEATH INTO CORRESPONDING DELIGHTS. 485. It has been shown in the preceding chapter that the ruling affection or dominant love in every one continues to eternity. It shall now be explained how the delights of that affection or love are changed into corresponding delights. Be- ing changed into corresponding delights means into spiritual delights that correspond to the natural delights. That they are changed into spiritual delights 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 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 com- parison 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 a man does from what is his own is not good, but in itself is evil (n. 8480). DELIGHTS CHANGED INTO CORRESPONDENCES. 307 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 par- ticular, every one's delights are of infinite variety. It is impos- sible 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 every one 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 every one'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 par- ticular 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 uni- versally ruling loves spoken of above, to which all loves have reference. 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 filled up with love of self that they spurn all teaching of the wise. [2.] On the other hand, those who are in heavenly love 308 HEAVEN AND HELL. 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 see with open eyes, and discern the differences of light and of shade. [3.] This, too, has been proved to me by ex- perience. 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 comprehen- sion 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. 488. How the delights of every one's life are changed after death into corresponding delights 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 oppos- ition to the truths of the church, especially those that have re- jected the Word, flee from the light of heaven and take refuge in caves that appear at their openings to be densely dark, also 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). DELIGHTS CHANGED INTO CORRESPONDENCES. 309 in clefts of rocks, and there they hide themselves ; and this be- cause they have loved falsities and hated truths ; for such caves and clefts of rocks, 1 as 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 in such caves ; and they frequent rooms so dark that they are unable to see one another ; and they whisper together 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. [3.1 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." 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. [5.1 Those that have spent their life in mere pleasures and have lived delicately and indulged their ap- petites, 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 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). 2 Truths defiled correspond to urine (n. 5390). 3IO HEAVEN AND HELL. 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 con- tracted a savage and cruel nature, love cadaverous substances, and are in hells of that nature ; and so on. 489. But the delights 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 this Divine light, which is Divine truth going forth from the Lord, flows into 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 heaven correspond to the interiors of angels, or to the things pertaining to their faith and love and 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 in- terior 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 in a vernal temperature ; there are presented to their view fields filled with grain and vineyards ; in their houses every thing glows as if with 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, the truths from the Word which they have loved corresponding to fields of grain, vineyards, precious DELIGHTS CHANGED INTO CORRESPONDENCES. 311 stones, windows, and crystals. 1 [3.1 Those that have applied the teachings of the church which are from the Word immedi- ately to life, are in the inmost heaven, and surpass all others in their delights. In every obje6t they see what is Divine; the objects they see 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 the sciences 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 the sciences, and their rational delight is 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 fills their minds with delight in a general way, and the variations in detail continually renew the delight ; and as every thing there corer- sponds to something Divine, and they are skilled in correspond- ences, 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 intelli- gence. 8 [5.] Those that have ascribed all things to the Divine, regarding nature as relatively dead and merely subservient to 1 In the Word a "field of corn" signifies a state of the reception and growth of truth from good (n. 5294). "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 gpo