THE LIBRARY
OF
THE UNIVERSITY
OF CALIFORNIA
LOS ANGELES
IN MEMORY OF
EDWIN CORLE
PRESENTED BY
JEAN CORLE
HEAVEN
AND ITS WONDERS
HELL
>. I
DQ z
D 2
S S FROM THINGS HEARD AND SEEN
D
*= BY
I- EMANUEL SWEDENBORG
e
C3
OS
FIRST PUBLISHED IN LATIN, LONDON, 1758
|
2 Eotch StJitton
PHILADELPHIA:
J. B. LIPPINCOTT COMPANY.
1892.
CONTENTS
HEAVEN
PAGE
The Lord is the God of Heaven 4
The Divine of the Lord Makes Heaven 7
The Divine of the Lord in Heaven is Love to Him and Charity
toward the Neighbor 10
Heaven is Distinguished into Two Kingdoms 15
There are Three Heavens 19
The Heavens Consist of Innumerable Societies 26
Every Society is a Heaven in Less Form, and Every Angel in
Least Form 30
The Entire Heaven as One Whole Represents One Man .... 36
Each Society in the Heavens Represents One Man o
Hence Each Angel is in Perfect Human Form 42
It is from the Lord's Divine Human that Heaven in Whole
and in Part Represents Man 46
There is a Correspondence of all things of Heaven with all
things of Man 55
There is a Correspondence of Heaven with all things of the
Earth 62
The Sun in Heaven 72
Light and Heat in Heaven 79
The Four Quarters in Heaven 89
Changes of state of Angels in Heaven 97
Time in Heaven 101
Representatives and Appearances in Heaven 105
The Garments with which Angels appear clothed 108
20363S7
iv CONTENTS
PAGE
The Dwellings and Homes of Angels 112
Space in Heaven 116
The Form of Heaven, according to which are its Consociations
and Communications 120
Governments in Heaven 129
Divine Worship in Heaven 134
The Power of Angels in Heaven 137
The Speech of Angels 141
The Speech of Angels with Man 148
Writings in Heaven 156
Wisdom of the Angels of Heaven 160
State of Innocence of Angels in Heaven 171
The State of Peace in Heaven 178
The Conjunction of Heaven with the Human Race 184
Conjunction of Heaven with Man by the Word 192
Heaven and Hell are from the Human Race 201
The Heathen, or Peoples out of the Church, in Heaven .... 207
Little Children in Heaven 216
The Wise and the Simple in Heaven 227
The Rich and the Poor in Heaven 242
Marriages in Heaven 252
The Functions of Angels in Heaven 267
Heavenly Joy and Happiness 272
The Immensity of Heaven 286
THE WORLD OF SPIRITS AND MAN'S STATE AFTER DEATH
What the World of Spirits is 293
Every Man is a Spirit as to his Interiors 299
Man's Resuscitation from the Dead, and Entrance into Eternal
Life 304
Man after Death is in Perfect Human Form 309
Man after Death is in all Sense, Memory, Thought, and Affection,
in which he was in the World, and leaves nothing except his
Earthly Body 317
Man is after Death as his Life has been in the World 330
CONTENTS V
PAGE
The Enjoyments of the Life of Every One are after Death
turned into Corresponding Enjoyments 345
First State of Man after Death 354
Second State of Man after Death 358
Third State of Man after Death, which is the State of Instruc-
tion of those who come into Heaven 369
No One comes into Heaven from Immediate Mercy 378
It is not so difficult to live the Life That Leads to Heaven as is
believed ... 384
HELL
The Lord Rules the Hells 395
' The Lord casts no one down into Hell, but the spirit casts
himself down 399
All in the Hells are in Evils and Falsities therefrom, originating
in the Loves of Self and of the World 404
What Hell Fire is, and Gnashing of Teeth 417
The Malice and Wicked Arts of Infernal Spirits 425
The Appearance, Situation, and Number of the Hells 430
The Equilibrium between Heaven and Hell 436
Man is in Freedom through the Equilibrium between Heaven
and Hell 443
HEAVEN AND HELL
i. WHEN in the presence of His disciples the Lord
speaks of the consummation of the age, which is the last
period of the Church,* at the close of the predictions con-
cerning its successive states as to love and faith,* He says,
Immediately after the tribulation of those days the sun shall
be darkened, and the moon shall not give her light, and the
stars shall fall from heaven, and the powers of the heavens
shall be shaken. And then shall appear the sign of the Son
of man in heaven ; and then shall all the tribes of the earth
mourn, and they shall see the Son of man coming in the
clouds of heaven with power and great glory. And He
shall send forth His angels with a great sound of a trum-
pet, * and they shall gather together His elect from the four
winds, from the end of the heavens even to the end thereof
(Matt. xxiv. 29-31).
REFERENCES TO THE AUTHOR'S ARCANA COELESTIA.
a The consummation of the age is the last time of the Church, n.
4535, 10622.
b The Lord's predictions in Matthew xxiv. and xxv., concerning the
consummation of the age and His coming, thus concerning the suc-
cessive vastation of the Church and the final judgment, are explained
in the prefaces to chapters xxvi.-xl. of Genesis n. 3353-56, 3486-89,
3650-55.3751-57. 3897-3901, 4056-60, 4229-31, 4332-35,4422-24,
4635-38, 4661-64, 4807-10, 4954-59, 5 63-7 '
* [ Tuba et voce magna, but elsewhere tubae voce magna, as in
T.C. R. 198.]
2 HEAVEN AND HELL
They who understand the words according to the sense
of the letter have no other belief than that at the last period,
which is called the final judgment, all these things will
come to pass according to the literal description. They
believe, not only that the sun and moon will be darkened
and the stars fall from heaven, that the sign of the Lord
will appear in heaven and that they shall see Him in the
clouds, together with angels with trumpets, but also, in
accordance with predictions in other places, that the whole
visible world will perish, and that afterwards there will exist
a new heaven with a new earth.
Of this opinion are most men in the Church at the pres-
ent day. But they who so believe, do not know the arcana
which lie within all the particulars of the Word ; for in
every particular of the Word there is an inner sense in
which are discerned, not natural and worldly things, such
as are in the sense of the letter, but spiritual and heavenly
things ; and this is true not only of the sense of many
words, but even of that of every one/ For the Word is
written wholly by correspondences/ to the end that in every
particular there may be an inner sense. What the nature
of that sense is, may be evident from all that has been said
and shown about it in the ARCANA CCELESTIA ; and also from
what has been collected in the explanation of THE WHITE
HORSE, of which we read in the Apocalypse.
According to the same sense are to be understood the
words of the Lord, quoted above, in regard to His coming
in the clouds of heaven. By the sun which shall be dark-
ened, is signified the Lord as to love ; ' by the moon, the
f In all and each of the particulars of the Word there is an internal
or spiritual sense, n. 1143, 1984, 2135, 2333, 2395, 2495, 4442, 9048,
9063, 9086.
d The Word is written wholly by correspondences, and for this
reason all things and each signify spiritual things, n. 1404, 1408, I49>
1540, 1619, 1659, 1709, 1783, 2900, 9086.
t The sun in the Word signifies the Lord as to love, and hence love
to the Lord, n. 1529, 1837, 2441, 2495, 4060, 4696, 7083, 10809.
INTRODUCTION 3
Lord as to faith ;/ by the stars, knowledges of good and
truth, or of love and faith ; s by the sign of the Son of man
in heaven, the manifestation of Divine truth ; by the tribes
of the earth which shall mourn, all things of truth and
good, or of faith and love ; h by the coming of the Lord
in the clouds of heaven with power and glory, His presence
in the Word, and revelation ; ' by the clouds, the sense of
the letter of the Word,* and by glory the internal sense
of the Word ; ' by angels with a great sQund of a trumpet,
is signified Heaven, whence comes Divine truth."*
From this it may be evident that these words of the
Lord mean that in the end of the Church, when there is
no longer any love and therefore no longer any faith, the
Lord will lay open the Word as to its inner meaning and
reveal arcana of heaven. The arcana revealed in the fol-
lowing pages are what concern heaven and hell and the life
of man after death.
The man of the Church at this day knows scarce any-
thing of heaven and hell, or of his own life after death,
although these things are all described in the Word. In-
deed, many who are born within the Church even deny
/ The moon in the Word signifies the Lord as to faith, and hence
faith in the Lord, n. 1529, 1530, 2495, 46o 4696, 7083.
f Stars in the Word signify knowledges of good and truth, n. 2495,
2849, 4697.
* Tribes signify all truths and goods in the complex, thus all things
of faith and love, n. 3858, 3926, 4060, 6335.
The coming of the Lord is His presence in the Word, and revela-
tion, n. 3900, 4060.
k Clouds in the Word signify the Word in the letter or the sense of
its letter, n. 4060, 4391, 5922, 6343, 6752, 8106,8781,9430, 10551,
10574.
I Glory in the Word signifies Divine Truth as it appears in heaven,
and as it appears in the internal sense of the Word, n. 4809, 5922,
8267, 8427, 9429, 10574.
** A. trumpet or horn signifies Divine Truth in heaven, and revealed
out of heaven, n. 8815, 8823, 8915; and the same is signified by a
voice, n. 6971, 9926.
4 HEAVEN AND HELL
them, saying in their heart, Who has come from that world
and told us ? Lest therefore such denial, prevailing espe-
cially with those who have much worldly wisdom, should
also infect and corrupt the simple in heart and the simple
in faith, it has been given me to be in company with angels
and to talk with them as man with man, and also to see
what is in the heavens and what is in the hells, and this for
thirteen years. Therefore I can now describe these things
from what I have heard and seen, in the hope that thus
ignorance may be enlightened and unbelief dispelled. That
at this day such immediate revelation exists, is because this
is what is meant by the coming of the Lord.
THE LORD IS THE GOD OF HEAVEN.
2. FIRST it is to be known who the God of heaven is,
since on this all else depends. In the universal heaven
none other is acknowledged as the God of heaven than
the Lord alone. They say there, as He Himself taught,
that He is one with the Father ; that the Father is in Him,
and He in the Father ; that he who sees Him sees the
Father; and that all the Holy proceeds from Him (see
John x. 30, 38; xiv. 9-11; xvi. 13-15). I have often
talked about this with angels, and they have always said
that they cannot in heaven distinguish the Divine into
three, since they know and perceive that the Divine is
one, and that it is one in the Lord. They said also that
those who come into the other life from within the Church,
and who have 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
a Christians were explored in the other life as to the idea the/ had
of the one God, and it was found that they had an idea of three Gods,
n. 2329, 5256, 10736, 10738, 10821. A Divine Trine in the Lord is
acknowledged in heaven, n. 14, 15, 1729, 2005, 5256, 9303.
THE LORD IS THE GOD OF HEAVEN 5
speaks from thought, speech being there of the thought
itself, or thought speaking. For this reason they who in
the world have distinguished the Divine into three, and
have entertained a separate idea of each, and have not
made that idea one and concentred it in the Lord, cannot
be received. For in heaven there is given a communica-
tion of all thoughts, so that if any one should come in who
thinks three and says one, he would be discovered at once
and rejected. But it is to be known that all those who
have not separated truth from good, or faith from love,
when instructed in the other life receive the heavenly idea
of the Lord, that He is the God of the universe. It is
otherwise with those who have separated faith from life,
that is, who have not lived according to the precepts of
true faith.
3. They within the Church who have denied the Lord
and acknowledged only the Father, and have confirmed
themselves in such belief, are out of heaven. And because
they do not receive any influx from heaven, where the
Lord alone is adored, they are gradually deprived of the
faculty of thinking what is true on any subject whatever ;
and at length they either become as if dumb, or they speak
stupidly, and waader as they go, with their arms hanging
and dangling as without strength in the joints. They, how-
ever, who have denied the Divine of the Lord and have
acknowledged only His human nature, as the Socinians,
are likewise out of heaven, and are brought forward a little
to the right and let down into the deep, and thus are en-
tirely separated from the rest that come from the Christian
world. But those who say that they believe in an invisible
Divine, which they call the Being [Ens~\ of the universe,
from which all things had their existence, and reject belief
in regard to the Lord, are shown by experience that they
believe in no God ; because the invisible Divine is to them
something like nature in her first principles, which is not
an object of faith and love because it is not an object of
6 HEAVEN AND HELL
thought/ These are sent away among those who are called
Naturalists. It is otherwise with those born outside of the
Church, who are called Gentiles, of whom we shall say
more hereafter.
4. All children, of whom is formed a third part of
heaven, are initiated into the acknowledgment and belief
that the Lord is their Father, and afterward that He is the
Lord of all, thus the God of heaven and earth. That chil-
dren grow up in the heavens and are perfected through
knowledges, even into angelic intelligence and wisdom, will
be seen in the following pages.
5. That the Lord is the God of heaven, they who are
of the Church cannot doubt ; for He Himself taught that
all things of the Father are His (Matt. xi. 27; John xvi.
15, xvii. 2), and that all power is given to Him in heaven
and on earth (Matt, xxviii. 18). He says in heaven and
on earth, since He who rules heaven rules also the earth,
for the one depends on the other/ That He rules heaven
and earth, means that they receive from Him all the good
of love and all the truth of faith, thus all intelligence and
wisdom and so all happiness in a word, eternal life.
This also the Lord taught, saying, He that believeth on the
Son hath eternal life ; but he that beliei>eth not the Son,
shall not see life (John iii. 36). Again : I am the resurrec-
tion 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: / am t)u
way, the truth, and the life (John xiv. 6).
<* A Divine not perceptible by any idea is not receivable by faith,
n - 4733. S IIO 5663, 6982,6996, 7004, 7211, 9359, 9972, 10067, 10267.
t The universal heaven is the Lord's, n. 2751, 7086. To Him is
all power in the heavens and on the earths, n. 1607, 10089, 10827.
Since the Lord rules heaven, He rules also all things that depend upon
it, thus all things in the world, n. 2026, 2027, 4523, 4524. The Lord
alone has the power of removing the hells, of withholding from evils,
and of holding in good, thus of saving, n. 10019.
THE DIVINE OF THE LORD MAKES HEAVEN 7
6. There were some spirits who, while they lived in the
world, acknowledged the Father, and had no other idea of
the Lord than as of another man, and so did not believe
Him to be the God of heaven. They were therefore per-
mitted to wander about and inquire wherever they would,
whether there were any other heaven than that of the Lord.
They made inquiry for some days, but nowhere found any.
They were among such as placed the happiness of heaven
in glory and dominion, and because they could not obtain
what they desired, and were told that heaven does not con-
sist in such things, they became indignant and wished to
have a heaven where they could rule over others and be
eminent in glory as in the world.
THE DIVINE OF THE LORD MAKES HEAVEN.
7. THE angels taken together are called heaven, because
they constitute heaven ; but yet it is the Divine proceeding
from the Lord, which flows in with angels and is received
by them, that makes heaven in general and in particular.
The Divine proceeding from the Lord is the good of love
and the truth of faith. In the degree, therefore, in which
they receive good and truth from the Lord, they are angels
and are heaven.
8. Every one in the heavens knows and believes and
even perceives that he wills and does nothing of good from
himself, and thinks and believes nothing of truth from him-
self, but all from the Divine, thus from the Lord ; and that
the good and truth which are from himself are not good
and truth, because there is no life in them from the Divine.
The angels of the inmost heaven even clearly perceive and
feel the influx, and the more they receive, the more they
seem to themselves to be in heaven, because the more in
love and faith, and the more in the light of intelligence and
8 HEAVEN AND HELL
wisdom, and in heavenly joy therefrom. Since all these
things proceed from the Divine of the Lord, and in them
is heaven to the angels, it is manifest that the Divine of the
Lord makes heaven, and not the angels from anything of
their own." Hence it is that heaven in the Word is called
the Lord's dwelling-place, and His throne, and that those
who are in heaven are said to be in the Lord/ But how
the Divine proceeds from the Lord and fills heaven, will
be told in what follows.
9. Angels from their wisdom go still further, and say not
only that all good and truth are from the Lord, but also the
all of life. They confirm it by this, that nothing can exist
from itself, but from what is prior to itself; thus that all
things exist from the First which they call the very Being
\_Esse] of the life of all and likewise subsist ; since to
subsist is perpetually to exist, and what is not held in con-
nection continually through intermediates with the First, is
at once dissolved and utterly dissipated. To this they add
that there is only one Fountain of life, and that man's
life is a stream therefrom, which, if it did not continually
subsist from its fountain, would disappear at once. Fur-
ther they say that from that Only Fountain of life, which is
the Lord, there proceeds nothing but Divine good and
Divine truth, and that these affect every one according to
his reception ; they who receive them in faith and life have
* The angels of heaven acknowledge all good to be from the Lord,
and nothing from themselves, and the Lord dwells with them in His
own, and not in their own, n. 9338, 10125, 10151, 10157. Therefore
in the Word by angels is understood something of the Lord, n. 1925,
2821, 3039, 4085, 8192, 10528. And therefore angels are called gods
from their reception of the Divine from the Lord, n. 4295, 4402, 7268,
7873, 8192, 8301. Also from the Lord. is all good that is good, and all
truth thai is truth, consequently all peace, love, charity, and faith, n.
1614, 2016, 2751, 2882, 2883, 2891, 2892, 2904; and all wisdom and
intelligence, n. 109, 112, 121, 124.
* Those who are in heaven are said to be in the Lord, n. 3637,
3638-
THE DIVINE OF THE LORD MAKES HEAVEN 9
heaven in them ; but they who reject them, or stifle them,
turn them into hell ; for they turn good into evil and truth
into falsity, thus life into death. That the all of life is from
the Lord, they also confirm by this, that all things in the
universe relate to good and truth ; the life of man's will,
which is the life of his love, to good ; and the life of his
understanding, which is the life of his faith, to truth. From
this it follows that, as all good and truth come from above,
so does all of life. Because they believe this, angels refuse
all thanks for the good they do, and are indignant and
retire if any one attributes good to them. They wonder
that any one should believe that he is wise of himself and
does good of himself. To do good for one's own sake,
they do not call good, because it is done from self. But to
do good for the sake of good, they call good from the
Divine, and say that this good is what makes heaven, be-
cause good from the Divine is the Lord/
10. Spirits who while they lived in the world have con-
firmed themselves in the belief that the good they do and
the truth they believe are from themselves, or appropriated
to them as their own in which belief are all who place
merit in good deeds and claim to themselves righteousness
are not received into heaven. Angels shun them, re-
garding them as stupid and as thieves, stupid because they
look continually to themselves and not to the Lord, and
thieves because they take from the Lord what is His. Such
spirits are opposed to the belief of heaven, that the Divine
of the Lord makes heaven in the angels.
11. That they are in the Lord, and the Lord in them,
who are in heaven and in the Church, the Lord teaches,
when He says, Abide in Me and I in you. As the branch
cannot bear fruit of itself except it abide in the vine, so
neither can ye, except ye abide in Me. I ant the Vine, ye
c Good from the Lord has the Lord inwardly in itself, but not good
from self, n. 1802, 3951, 8480.
IO HEAVEN AND HELL
are the branches. He that abideth in Me and I in him, the
same beareth much fruit; for without Me ye cannot do
anything (John xv. 4, 5).
12. From these things it may now be evident that the
Lord dwells in what is His own in the angels of heaven,
and thus that the Lord is the all in all things of heaven ;
and this because good from the Lord is the Lord in them,
for what is from Him is Himself; consequently that good
from the Lord is heaven to the angels, and not anything of
their own.
THE DIVINE OF THE LORD IN HEAVEN IS LOVE TO
HIM AND CHARITY TOWARD THE NEIGHBOR.
13. THE Divine proceeding from the Lord is called in
heaven Divine truth, for a reason that will presently appear.
This Divine truth flows into heaven from the Lord from
His Divine love. Divine love and Divine truth therefrom
are by comparison as the fire of the sun and the light
therefrom in the world, love as the fire of the sun, and
truth therefrom as the light from the sun. From corres-
pondence also fire signifies love, and light truth proceeding
from it.' 1 From this it may be evident what Divine truth
proceeding from the Lord's Divine love is, that it is in its
essence Divine good conjoined to Divine truth ; and be-
cause it is conjoined, it gives life to all things of heaven,
just as the sun's heat conjoined to light in the world makes
all things of the earth fruitful as in spring and summer.
It is otherwise when heat is not conjoined to light, thus
Fire in the Word signifies love in both senses, n. 934, 4906, 5215.
Holy and heavenly fire signifies Divine love, and every affection that is
of that love, n. 934, 6314, 6832. Light from fire signifies truth pro-
ceeding from the good of love, and light in heaven is Divine truth, n.
3'95> 3485, 3636, 3643, 3993, 432, 4413. 44'5 9548, 9684.
THE DIVINE OF THE LORD IN HEAVEN II
when the light is cold ; then all things lie torpid and life-
less. Divine good which is compared to heat, is the good
of love with the angels ; and Divine truth which is com-
pared to light, is that through which and from which they
have the good of love.
14. That the Divine in heaven which makes heaven is
love, is because love is spiritual conjunction. It conjoins
angels to the Lord, and conjoins them to one another ; and
it so conjoins them that they are all as one in the sight of
the Lord. Moreover, love is life's very being [V-s^*?] to
every one ; from love therefore an angel has life, and also
a man. That from love is the inmost vitality of man, every
one may know who reflects ; for from its presence he
grows warm, from its absence he grows cold, and from pri-
vation of it he dies.* But it is to be known that every
one's life is such as is his love.
15. There are two distinct loves in heaven, love to the
Lord and love toward the neighbor. In the inmost or third
heaven is love to the Lord, and in the second or middle
heaven is love toward the neighbor. Both proceed from
the Lord and both make heaven. How the two loves are
distinguished and how they are conjoined, is seen in clear
light in heaven, but only obscurely in the world. In heaven,
loving the Lord does not mean loving Him as to person,
but loving good that is from Him ; and loving good is will-
ing and doing it from love. So, too, loving the neighbor
does not mean loving a companion as to person, but loving
truth that is from the Word ; and loving truth is willing
and doing it. From this it is plain that those two loves are
distinct as good and truth, and that they are conjoined as
good with truth/ But these things are not easily conceived
* Love is the fire of life, and life itself is really from it, n. 4906,
5071, 6032, 6314.
' Loving the Lord and the neighbor is living according to the
Lord's commandments, n. 10143, IOI 53 10310, 10578, 10648.
12 HEAVEN AND HELL
by man, who does not know what love is, what good is, and
what the neighbor is/
1 6. I have several times spoken with angels on this sub-
ject, and they said they wondered that men of the Church
do not know that to love the Lord and the neighbor is to
love good and truth, and, from willing, to do them ; when
yet they might know that one testifies love by willing and
doing what another wills, and is by this means loved in
turn and conjoined with the one he loves not by loving
him without doing his will, which in itself is not loving.
They said also that men might know that good proceeding
from the Lord is a likeness of Him, since He is in it ; and
that they become likenesses of Him and are conjoined to
Him who make good and truth to be of their life, by will-
ing and doing them. To will is also to love to do. That
it is so, the Lord also teaches in the Word, saying, He who
hath My precepts and doeth them, he it is that loveth Me,
and I will love him and will make My abode with him
(John xiv. 21, 23). And again: If ye do My command-
ments, ye shall abide in My love (John xv. 10, 12).
1 7. That the Divine proceeding from the Lord, which
affects angels and makes heaven, is love, all experience in
heaven attests. For all who are there are forms of love
and charity, and are seen in ineffable beauty, with love
shining forth from their face, their speech, and every par-
ticular of their life/ Moreover from every angel and every
spirit, spiritual spheres of life go forth and encompass them,
d Loving the neighbor is not loving the person, but that which is in
him, from which he is what he is, thus his truth and good, n. 5025,
10336. Those who love the person, and not that which is in him,
from which he is what he is, love evil and good alike, n. 3820. Charity
is willing truths and being affected with truths for the sake of truths,
n. 3876, 3877. Charity toward the neighbor is doing what is good,
just, and right in every work and in every function, n. 8120-22.
t Angels are forms of love and charity, n. 3804, 4735, 4797, 4985,
5 J 99 553. 9879, 10177.
THE DIVINE OF THE LORD IN HEAVEN 13
by which they are known, sometimes at a great distance, as
to the quality of the affections of their love ; for these
spheres flow forth from the life of one's affection and its
thought, or from the life of his love and its faith. The
spheres going forth from the angels are so full of love as
to affect the inmosts of the life of those with whom they
are present. They have at times been perceived by me
and have so affected me./ That it is love from which
angels have their life, is manifest also from this, that every
one in the other life turns himself according to his love.
They who are in love to the Lord and in love toward the
neighbor, turn themselves constantly to the Lord ; but they
who are in the love of self, turn themselves constantly
backward from the Lord. This takes place in every turn-
ing of their body, since spaces there are according to the
states of their interiors ; and likewise the quarters, which
are not fixed as in the world, but determined according Jo
the look of their faces. Yet it is not the angels who turn
themselves to the Lord, but the Lord Who turns to Him-
self those who love to do whatever is from Him.*' But of
these things more will be said hereafter, in the chapter on
The Four Quarters in Heaven.
1 8. That the Lord's Divine in heaven is love, is because
love is the receptacle of all things of heaven, which are
peace, intelligence, wisdom, and happiness. For love re-
ceives the things one and all that are suited to itself, desir-
ing them, seeking them, and imbibing them as it were
spontaneously, because it wishes continually to be enriched
/ A spiritual sphere, which is the sphere of the life, overflows and
pours forth from every man, spirit, and angel, and encompasses them,
n. 4464, 5179, 7454, 8630. It flows from the life of their affection and
hence of their thought, n. 2489, 4464, 6206.
g Spirits and angels turn themselves constantly to their loves, and
those who are in the heavens constantly to the Lord, n. 10130, 10189,
10420, 10702. Quarters in the other life are to each one according to
the look of his face, and are thereby determined, otherwise than in the
world, n. 10130, 10189, 10420, 10702.
14 HEAVEN AND HELL
and perfected by them.- 4 This is known also to man, for
with him love as it were looks into his memory and draws
forth from its stores all things that are in agreement, col-
lecting them and placing them in order in itself and under
itself in itself that they may be its own, and under itself
that they may be its servants ; but the rest, which are not
in agreement, it rejects and exterminates. That in love
there is all capacity for receiving truths suitable to itself,
and desire for conjoining them to itself, was made evident
to me from those taken up into heaven who, though simple
in the world, yet came into angelic wisdom and into the
blessings of heaven when among angels. The reason was
that they loved good and truth for the sake of good and
truth, and implanted them in their life, and thereby became
capacities for receiving heaven with all its inexpressible
blessedness. Those, however, who are in the love of self
arjd the world, have no capacity for receiving these things,
are averse to them, reject them, and on their first touch
and entrance flee away, and associate themselves with those
in hell who are in loves like their own. There were spirits
who doubted there being such blessedness in heavenly love,
and longed to know whether it were so ; whereupon they
were let into a state of heavenly love whatever opposed
being the while removed and were carried forward to
some distance, where they found the angelic heaven. From
this heaven they spoke with me, saying that they perceived
more interior happiness than they could express with words,
and lamenting much that they must return into their former
state. Others, too, were taken up into heaven and accord-
ing as they were taken up higher, or more deeply, they
entered into such intelligence and wisdom that they could
perceive things which before had been incomprehensible
to them. From this it is plain that love proceeding from
* Innumerable things are contained in love, and love gathers all
things to itself which agree with it, n. 2500, 2572, 3078, 3189, 6323,
7490, 7750-
TWO KINGDOMS IN HEAVEN 15
the Lord is the receptacle of heaven and of all things
therein.
19. That love to the Lord and love toward the neighbor
comprehend in themselves all Divine truths, may be evident
from what the Lord Himself said of these two loves :. Thou
shalt love the Lord thy God with all thy heart and with all
thy soul and with all thy mind. This is the greatest and
first commandment. And the second like unto it is, Thou
shalt love thy neighbor as thyself. On these two command-
ments hang the whole law and the prophets (Matt. xxii. 37
-40). The law and the prophets are the whole Word, thus
all Divine truth.
HEAVEN IS DISTINGUISHED INTO TWO KINGDOMS.
20. SINCE there are in heaven infinite varieties, and no
one society just like another, nor even one angel like
another, 3 heaven is distinguished generally, specifically, and
particularly generally into two kingdoms, specifically into
three heavens, and particularly into innumerable societies.
These several divisions will now be described. The gen-
eral division is said to be into kingdoms, because heaven
is called the kingdom of God.
2 1 . There are angels who receive the Divine that pro-
ceeds from the Lord more interiorly, and others who receive
it less interiorly. Those who receive it more interiorly are
called celestial angels, and those who receive it less inte-
There is infinite variety and nowhere any thing the same with
another, n. 7236, 9002. Even in the heavens there is infinite variety,
n. 684, 690, 3744, 5598, 7236. Varieties in the heavens are varieties
of good, n. 3744, 4005, 7236, 7833, 7836, 9002. By this all the socie-
ties in the heavens, and all the angels in a society, are distinguished
from one another, n. 690, 3241, 3519, 3804, 3986, 4067, 4149, 4263,
7236, 7833, 7836. But still all make one by love from the Lord, n.
457. 3986.
1 6 HEAVEN AND HELL
riorly are called spiritual angels. On this ground heaven
is distinguished into two kingdoms, one of which is called
the CELESTIAL KINGDOM, the other the SPIRITUAL KING-
DOM.*
22. The angels who constitute the celestial kingdom,
because they receive the Divine of the Lord more interiorly,
are called interior and also higher angels ; and accordingly
the heavens which they constitute are called interior and
higher heavens/ They are spoken of as higher and lower,
because interior things are called higher, and exterior are
called lower.''
23. The love in which they are who are in the celestial
kingdom, is called celestial love ; and the love in which
they are who are in the spiritual kingdom, is called spiritual
love. Celestial love is love to the Lord, and spiritual love
is charity toward the neighbor. And because all good is
of love, since what any one loves is to him good, the good
also of the one kingdom is called celestial, and the good
of the other spiritual. From this it is plain wherein the
two kingdoms are distinguished from each other, namely,
in the same way as the good of love to the Lord and the
good of charity toward the neighbor.' And because the
good of love to the Lord is interior good, and that love is
* Heaven in the whole is distinguished into two kingdoms, the
celestial kingdom and the spiritual kingdom, n. 3887, 4138. The
angels of the celestial kingdom receive the Divine of the Lord in their
voluntary part, thus more interiorly than the spiritual angels, who re-
ceive it in their intellectual part, n. 5113, 6367, 8521, 9936, 9995,
10124.
f The heavens which constitute the celestial kingdom are called
higher, and those which constitute the spiritual kingdom lower, n.
10068.
d Interior things are expressed by higher things and signified by
them, n. 2148, 3084, 4599, 5146, 8325.
t The good of the celestial kingdom is the good of love to the Lord,
and the good of the spiritual kingdom is the good of charity toward
the neighbor, n. 3691, 6435, 94 68 9 68o 9 68 3 97 80 -
TWO KINGDOMS IN HEAVEN I/
interior love, the celestial angels are interior and are called
higher angels.
24. The celestial kingdom is called also the priestly king-
dom of the Lord, and in the Word His dwelling-place ; and
the spiritual kingdom is called His royal kingdom, and in
the Word His throne. From the celestial Divine also the
Lord was called in the world Jesus, and from the spiritual
Divine, Christ.
25. The angels in the celestial kingdom of the Lord far
excel in wisdom and glory the angels who are in the spirit-
ual kingdom, because they receive the Divine of the Lord
more interiorly ; for they are in love to Him, and so nearef
and more closely conjoined to Him./ That they are such,
is because they have received and do receive Divine truths
at once in their life, and not as the spiritual angels, first in
memory and thought. Thus they have them written in
their hearts and perceive them and as it were see them in
themselves, and do not ever reason about them, whether
the truth be so or not." They are such as are described in
Jeremiah : / will put My law in their mind and will write
it in their heart : they shall teach no more every one his
neighbor and every one his brother, saying, Know ye Jeho-
vah. 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 those who
are taught of Jehovah are they who are taught of the Lord,
He Himself teaches in John (vi. 45, 46).
26. It was said that these angels have wisdom and glory
/ Celestial angels immensely surpass in wisdom spiritual angels, n.
2718, 9995. The nature of the distinction between celestial angels
and spiritual angels, n. 2088, 2669, 2708, 2715, 3235,3240,4788, 7068,
8521, 9277, 10295.
g Celestial angels do not reason about the truths of faith, because
they perceive them in themselves; but spiritual angels reason about
them, whether it be so or not so, n. 202, 337, 597, 607, 784, 1121,
1384, 1898, 1919, 3246, 4448, 7680, 7877, 8780, 9277, 10786.
1 8 HEAVEN AND HELL
above others, because they have received and do receive
Divine truths at once in their life ; for as soon as they hear
them they will and do them, and do not lay them up in the
memory and afterward think whether they be true. Such
angels know at once by influx from the Lord whether the
truth they hear be truth ; for the Lord flows in immediately
into man's willing, and mediately through his willing into
his thinking. Or, what is the same, the Lord flows in im-
mediately into good, and mediately through good into
truth ;* inasmuch as that is said to be good which is of will
and so of deed, but that is said to be true which is of mem-
ory and so of thought. Further, all truth is turned into
good and implanted in love, when it first enters into the
will ; but as long as truth is in memory and so in thought,
it does not become good, nor does it live, nor is it appro-
priated to man ; because man is man from will and its un-
derstanding, and not from understanding separate from
will.''
27. Since there is such a distinction between angels of
the celestial kingdom and angels of the spiritual kingdom,
* The Lord's influx is into good, and through good into truth, and
not the reverse; thus into the will and through this into the under-
standing, and not the reverse, n. 5482, 5649, 6027, 8685, 8701, 10153.
* The will of man is the very esse of his life and the receptacle of the
good of love, and his understanding is the existere of his life therefrom
and the receptacle of the truth and good of faith, n. 3619, 5002, 9282.
Thus the life of the will is the principal life of man, and the life of the
understanding proceeds therefrom, n. 585, 590, 3619, 7342, 8885, 9282,
10076, 10109, loiio. Those things become of the life and are appro-
priated to man which are received by the will, n. 3161, 9386, 9393.
Man is man from the will and thence from the understanding, n. 8911,
9069,9071, 10076, 10109, lono. Every one also is loved by others
if he wills well and understands well, but is rejected and despised if he
understands well and does not will well, n. 8911, 10076. Man also
after death remains such as his will was, and his understanding there-
from; and then the things which are of the understanding and not at
the same time of the will vanish, because they are not in the man, n.
9069, 9071, 9282, 9386, 10153.
THERE ARE THREE HEAVENS IQ
they are for that reason not in the same place and do not
associate together. They have communication only through
intermediate angelic societies, which are called celestial
spiritual. Through these the celestial kingdom flows into
the spiritual ; * from which it comes to pass that, though
heaven is divided into two kingdoms, it still makes one.
The Lord always provides such intermediate angels, through
whom there is communication and conjunction.
28. Much will be said hereafter about these two king-
doms, and so particulars are here omitted.
THERE ARE THREE HEAVENS.
29. THERE are three heavens, and these wholly distinct
from one another, the inmost or third, the middle or sec-
ond, and the lowest or first. They follow in order and
stand in relation to one another as the highest part of
man, or the head, his middle part, or the body, and the
lowest, or the feet ; and as the upper, the middle, and the
lowest stories of a house. In such order also is the Divine
which proceeds and descends from the Lord. Hence,
from the necessity of order, heaven is threefold.
30. The interiors of man, which are of his mind and
disposition, are also in like order. He has an inmost, a
middle, and an outmost part ; for into man, in his creation,
all things of Divine order are brought together, so that he
is made Divine order in form, and thus heaven in least
image.' 1 For this reason also man has communication with
the heavens as to his interiors, and comes among angels
* Between the two kingdoms there is communication and conjunc-
tion by means of angelic societies which are called celestial spiritual,
n. 4047, 6435, 8 79 6 > 88 2 - Tne influx of the Lord through the celestial
kingdom into the spiritual, n. 3969, 6366.
All things of the Divine order are brought together into man, and
20 HEAVEN AND HELL
after death ; among those of the inmost, middle, or lowest
heaven, according to his reception of Divine good and
truth from the Lord during his life in the world.
31. The Divine which flows in from the Lord and is
received in the third or inmost heaven, is called celestial ;
and hence, the angels there are called celestial angels.
The Divine which flows in from the Lord and is received
in the second or middle heaven, is called spiritual ; and
hence the angels there are called spiritual angels. But the
Divine which flows in from the Lord and is received in the
lowest or first heaven, is called natural. As, however, the
natural of that heaven is not like the natural of the world,
but has in itself what is spiritual and celestial, that heaven
is called spiritual and celestial natural, and hence the angels
there are called spiritual and celestial natural.* They are
called spiritual natural who receive influx from the middle
or second heaven, which is the spiritual heaven ; and they
are called celestial natural who receive influx from the third
or inmost heaven, which is the celestial heaven. The spir-
itual natural angels are distinct from the celestial natural,
but yet they constitute one heaven, because they are in one
degree.
man is from creation Divine order in form, n. 3628, 4219, 4222, 4223,
4523, 4524, 5114, 6013, 6057, 6605, 6626, 9706, 10156, 10472. In
man the internal man was formed to the image of heaven, and the
external to the image of the world, and therefore man was called by
the ancients a microcosm, n. 3628, 4523, 6013, 6057, 9279, 9706,
10156, 10472. Thus man from creation is as to his interiors a heaven
in least form after the image of the greatest, and such also is the man
who has been created anew, or regenerated, by the Lord, n. 91 1, 1900,
1928, 3624-3631, 3634, 3884, 4041, 4279, 4523, 4524, 4625, 6013,
6o57 9279. 9632.
b There are three heavens, inmost, middle, and lowest; or third,
second, and first, n. 684, 9594, 10270. Goods there also follow in
triple order, n. 4938, 4939, 9992, 10005, 10017. The good of the in-
most or third heaven is called celestial, the good of the middle or
second, spiritual, and the good of the lowest or first, spiritual natural,
n. 4279, 4286, 4938, 4939, 9992, 10005, IOOI 7 IO 68.
THERE ARE THREE HEAVENS 21
32. In each heaven there is an internal and an external.
They who are in the internal are there called internal
angels, but they who are in the external are called exter-
nal angels. The internal and the external in the heavens,
or in each heaven, are as what is of the will and what is
of its understanding in man, the internal as what is of the
will and the external as what is of its understanding.
Everything of the will has what is its own in the under-
standing. One is not given without the other. What is
of the will is, by comparison, as flame, and what is of its
understanding as the flame's light.
33. It should be clearly understood that the interiors of
the angels are what cause them to be in one heaven or
another ; for the more open their interiors are to the Lord,
in the more interior heaven they are. There are three de-
grees of the interiors with every one, as well angel as spirit,
and also with man. They with whom the third degree is
opened are in the inmost heaven. They with whom the
second degree is opened, or only the first, are in the mid-
dle heaven, or only the lowest. The interiors are opened
by reception of Divine good and Divine truth. They who
are affected with Divine truths and admit them directly
into life, thus into their will and from this into act, are in
the inmost or third heaven, and in a position according to
reception of good from affection for truth. They however
who do not admit these truths directly into their will, but
into their memory and thence into their understanding, and
from this will and do them, are in the middle or second
heaven ; while those who live morally and believe in the
Divine, but do not care so very much to be instructed, are
in the lowest or first heaven/ From this it may be evident
that the states of the interiors make heaven, and that
c There are as many degrees of life in man as there are heavens,
and they are opened after death according to his life, n. 3747, 9594-
Heaven is in man, n. 3884. Hence he who has received heaven in
himself in the world, comes into heaven after death, n. 10717.
22 HEAVEN AND HELL
heaven is within every one and not without him ; as the
Lord teaches when He says, The kingdom of God cometh
not with observation, neither shall they say, Lo here, or, Lo
there ; for behold the kingdom of God ye have in you (Luke
xvii. 20, 21).
34. All perfection also increases toward interiors and
decreases toward exteriors, since interiors are nearer to the
Divine and in themselves purer, but exteriors more remote
from the Divine and in themselves grosser.** Angelic per-
fection consists in intelligence, wisdom, love, and all that
is good, and in happiness therefrom ; but not in happiness
apart from these, for such happiness is external and not
internal. Since the interiors with angels of the inmost
heaven are opened in the third degree, their perfection
immensely surpasses the perfection of angels in the middle
heaven, whose interiors are opened in the second degree.
So likewise the perfection of angels of the middle heaven
exceeds that of angels of the lowest heaven.
35. Because of this distinction, an angel of one heaven
cannot enter among angels of another heaven, that is, no
one can ascend from a lower heaven, and no one can de-
scend from a higher heaven. Whoever ascends from a
lower heaven is seized with anxiety even to pain, and can-
not see those to whom he comes, still less talk with them.
And whoever descends from a higher heaven is deprived
of his wisdom, falters in his speech, and is in despair.
Some from the lowest heaven who had not yet been in-
structed that heaven consists in the angel's interiors, and
believed that they should come into higher heavenly hap-
piness if only they came into the higher angels' heaven,
<* The interiors are more perfect because nearer to the Divine, n.
3405, 5146, 5147. In the internal there are thousands and thousands
of things which appear in the external as one general thing, n. 5707.
As far as man is raised from externals toward interiors, so far he comes
into light and thus into intelligence, and the rising is as out of a cloud
into clearness, n. 4598, 6183, 6313.
THERE ARE THREE HEAVENS 23
were permitted to enter among them. But then they saw
no one, however much they searched, though there was a
great multitude ; for the interiors of the strangers were not
opened in the same degree as the interiors of the angels
there, and so neither was their sight. Presently they were
seized with such anguish of heart that they scarcely knew
whether they were in life or not. Therefore they betook
themselves in all haste to the heaven from which they came,
rejoicing to come again among their like, and promising
that they would no longer desire things above those that
accord with their life. I have also seen some let down
from a higher heaven and deprived of their wisdom until
they did not know what their own heaven was. It is not
so when, as is often done, the Lord takes angels up out of
a lower heaven into a higher, that they may see the glory
of it ; for then they are first prepared and are accompanied
by intermediate angels, through whom they have commu-
nication with those they come among. From these things
it is plain that the three heavens are most distinct from one
another.
36. They, however, who are in the same heaven may be
in fellowship with any who are there ; but the enjoyments
of fellowship are according to the affinities of good in
which they are, of which more will be said in the following
chapters.
37. And yet, though the heavens are so distinct that the
angels of one heaven cannot hold intercourse with the
angels of another, still the Lord conjoins all the heavens
by influx, immediate and mediate immediate from Him-
self into all the heavens, and mediate from one heaven into
another ; * and thus He causes the three heavens to be one,
' Influx from the Lord is immediate from Him and also mediate
through one heaven into another, and with man in like manner into
his interiors, n. 6063, 6307, 6472, 9682, 9683. Immediate influx of the
Divine from the Lord, n. 6058, 6474-78, 8717, 8728. Mediate influx
through the spiritual world into the natural world, n. 4067, 6982, 6985,
6996.
24 HEAVEN AND HELL
and all things to be in connection from the First to the last,
so that there is nothing that is not connected. What is not
connected through intermediates with the First, does not
subsist, but is dissipated and becomes nothing./
38. He who does not know how it is with Divine order
as to degrees, cannot apprehend how the heavens are dis-
tinct, nor even what is meant by the internal and the ex-
ternal man. Most men in the world have no other idea
of what is interior and what is exterior, or of what is higher
and what is lower, than as of what is continuous, or cohe-
rent by continuity, from purer to grosser. And yet what
is interior and what is exterior are not continuous, but
discrete. There are degrees of two kinds, degrees that are
continuous and degrees that are not continuous. Continu-
ous degrees are as the degrees of the waning of light from
flame to its obscurity, or as the degrees of the fading of
sight from what is in light to what is in shade, or as the
degrees of purity of the atmosphere from its highest to its
lowest level. These degrees are determined by the dis-
tance ; whereas degrees not continuous but discrete, are
distinguished as what is prior and what is posterior, as
cause and effect, and as what produces and what is pro-
duced. He who explores will see that in all things what-
soever in the whole world, there are such degrees of pro-
duction and composition namely, that from one is pro-
duced another, and from that a third, and so on. He who
does not gain a perception of these degrees, can in no way
learn the distinctions of the heavens, and of man's interior
and exterior faculties ; nor the distinction between the
spiritual and the natural world, and that between the spirit
of man and his body. Hence he cannot understand the
nature and source of correspondences and representations,
/ All things exist from things prior to themselves, thus from the
First, and in like manner subsist, because subsistence is perpetual ex-
istence, and therefore there is nothing unconnected, n. 3626-28, 3648,
45 2 3. 45 2 4. 6040, 6056.
THERE ARE THREE HEAVENS 25
nor that of influx. Sensual men do not apprehend these
distinctions, for they regard increase and decrease even
according to these degrees as continuous ; and so they
cannot conceive of the spiritual as any other than a purer
natural. Wherefore also they stand outside, and afar from
intelligence.^
39. In conclusion may be stated a hidden fact about the
angels of the three heavens, which has not hitherto come
into any one's mind, for want of understanding of degrees,
namely, that with every angel, and also with every man,
there is an inmost or supreme degree, or an inmost and
supreme something, into which the Lord's Divine first or
proximately flows, and from which it disposes the other
interiors that follow in him according to the degrees of
order. This inmost or supreme degree may be called the
Lord's entrance to the angel and to the man, and His
veriest dwelling-place with them. By means of this inmost
or supreme degree man is man, and is distinguished from
brute animals, which have it not. Hence it is that man,
otherwise than animals, can be elevated as to all his inte-
riors, which are of his mind and disposition, by the Lord
to Himself; can believe in Him, be affected with love to
Him, and thus behold Him ; and can receive intelligence
and wisdom, and speak from reason. It is from this cause
that he lives to eternity. But what is disposed and pro-
vided by the Lord in this inmost degree, does not flow
manifestly into the perception of any angel, since it is
above his thought and transcends his wisdom.
40. These are now the general facts about the three
g Things interior and things exterior are not continuous, but dis-
tinct and discrete according to degrees, and each degree has its bounds,
n - 3691, 51 14, 5H5 8603, 10099. One thing is formed from another,
and the things so formed are not continuously purer and grosser, n.
6326, 6465. He who does not perceive the distinction of interior and
exterior according to such degrees, cannot apprehend the internal and
external man, nor the interior and exterior heavens, n. 5146, 6465,
10099, 10181.
26 HEAVEN AND HELL
heavens, and particulars in regard to each heaven will be
given in what follows.
THE HEAVENS CONSIST OF INNUMERABLE SOCIETIES.
41. THE angels of one heaven are not all together in
one place, but are distinguished into societies, larger and
smaller, according to the differences of the good of love
and faith in which they are. Those who are in similar
good form one society. Goods in the heavens are in infi-
nite variety, and every angel is as his own good.*
42. The angelic societies in the heavens are also distant
from one another according as their goods differ generi-
cally and specifically. For distances in the spiritual world
are from no other origin than from difference of state of
the interiors, and thus in the heavens from difference of
states of love. They are far apart who differ much, and
they but little apart who differ little. Being alike causes
them to be near together/
43. So too with all in one society, there is a similar dis-
tinction. Those who are more perfect, that is, who excel
a There is infinite variety, and never anything the same with
another, n. 7236, 9002. In the heavens also there is infinite variety,
n. 684, 690, 3744, 5598, 7236. Varieties in the heavens, which are
infinite, are varieties of good, n. 3744, 4005, 7236, 7833, 7836, 9002.
These varieties exist through truths, which are manifold, from which is
each one's good, n. 3470, 3804, 4149, 6917, 7236. Hence all the so-
cieties in the heavens, and all the angels in a society, are distinct from
one another, n. 690, 3241, 3519, 3804, 3986, 4067, 4149, 4263, 7236,
7833, 7836. But still all make one through love from the Lord, n. 457,
3986.
& All the societies of heaven have a constant position according to
the differences of their state of life, thus according to the differences of
love and faith, n. 1274, 3638, 3639. Wonderful things in the other
life, or in the spiritual world, respecting distance, situation, place, space,
and time, n. 1273-77.
THE HEAVENS CONSIST OF SOCIETIES 2}
in good and so in love, wisdom, and intelligence, are in the
middle ; those who excel less are round about, at a distance
according as their perfection is in less degree. It is as
with light diminishing from the middle to the circumfer-
ence. They who are in the middle are also in the greatest
light, and they who are toward the circumference, in less
and less.
44. Like are brought as of themselves to their like ; for
with their like they are as with their own and as at home,
but with others they are as with strangers and abroad.
When with their like they are also in their freedom, and so
in all the enjoyment of life.
45. Hence it is plain that good consociates all in the
heavens, and that they are arranged according to its qual-
ity. Yet it is not the angels who consociate themselves in
this way, but the Lord, from Whom the good is. He leads
them, joins them, distinguishes them, and holds them in
freedom according as they are in good. Thus He holds
every one in the life of his love, faith, intelligence, and wis-
dom, and thereby in happiness/
46. All who are in similar good also know one another,
just as men in the world do their kinsmen, their near rela-
tions, and their friends, though they have never before seen
them ; for the reason that in the other life there are no
other kinships, relationships, and friendships than such as
are spiritual, thus such as are of love and faith. rf This has
sometimes been given me to see, when I was in the spirit,
c All freedom is of love and affection, since what man loves, this he
does freely, n. 2870, 3158, 8987, 8990, 9585, 9591. Because freedom
is of love, it is therefore the life of every one and his delight, n. 2873.
Nothing appears as one's own, except what is of freedom, n. 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, 2890-92, 9096,
9586-91-
d All nearness, relationship, connection, and as it were ties of
blood, in heaven are from good and according to its agreements and
differences, n. 685, 917, 1394, 2739, 3612, 3815,4121.
28 HEAVEN AND HELL
thus withdrawn from the body, and so in company with
angels. Then some of them seemed as if known from
childhood, but others as if not known at all. They whom
I seemed to have known from childhood, were those who
were in a state similar to that of my spirit ; but they who
seemed unknown to me, were in dissimilar state.
47. All who form one angelic society have a general
likeness in face, with differences in particular. How like-
ness in general may comport with variations in particular,
can be in a measure comprehended from similar things
in the world. It is known that every race bears some com-
mon likeness in face and eyes, by which it is known and
distinguished from another race ; and still more is one
family known from another. But this is the case in much
more perfection in the heavens, because there all the inte-
rior affections appear and shine forth from the face, since
the face is there the external and representative form of
those affections. In heaven one cannot have any other
face than that of his affections. It has also been shown me
how the general likeness is varied in particulars with the
individuals of a society. A face like that of an angel was
presented to me, and this was varied according to the
variety of affections for good and truth in those who are in
one society. Those variations continued a long time, and
I observed that the same face in general still remained as
a plane, and that the rest were only derivations and prop-
agations of it. And so through this face were shown the
affections of the whole society, by which the faces of those
in it are varied. For, as was said above, angelic faces are
the forms of their interiors, thus of their affections which
are of love and faith.
48. From this it also comes to pass that an angel who
excels in wisdom sees the quality of another at once from
the face. No one in heaven can conceal his interiors by
his expression and dissemble, nor in any way lie and de-
ceive by craft and hypocrisy. It sometimes happens that
THE HEAVENS CONSIST OF SOCIETIES 29
hypocrites insinuate themselves into societies, who have
learned to hide their interiors and to compose their exte-
riors so as to appear in the form of the good in which
those are who belong to the society, and thus to feign
themselves angels of light. But these cannot stay there
long, for they begin to feel inward anguish, to be tortured,
to grow livid in the face, and to seem deprived of life, in
consequence of the contrariety of life which flows in and
affects them. Whereupon they cast themselves down sud-
denly into the hell where are their like, and no more long
to ascend. These are they who are meant by the one
found among the invited guests, not clothed with a wed-
ding garment, who was cast into outer darkness (Matt.
xxii. 11-13).
49. All the societies of heaven communicate with one
another, not by open intercourse for few go out of their
own society into another, since to go out of their society is
like going out from themselves, or from their own life, and
to pass into another not so well suited to them but all
communicate by extension of the sphere which goes forth
from every one's life. The sphere of the life is the sphere
of the affections of love and faith. This sphere extends
itself far and wide into societies around, and the farther
and wider as the affections are more interior and per-
fect.' According to that extension the angels have intel-
ligence and wisdom. Those who are in the inmost heaven,
and in the middle of it, have extension into the whole
heaven ; and hence there is communication of all in heaven
with every one, and of every one with all./ But this exten-
' A spiritual sphere, which is the sphere of life, flows forth from
every man, spirit, and angel and encompasses them, n. 4464, 5179,
7454, 8630. It flows forth from the life of their thought and affection,
n. 2489, 4464, 6206. These spheres extend themselves far into angelic
societies according to the quality and quantity of their good, n. 6598-
6612, 8063, 8794, 8797.
/ In the heavens there is given a communication of all goods, since
30 HEAVEN AND HELL
sion will be treated more fully hereafter, when we speak of
the heavenly form according to which the angelic societies
are arranged, and also of the wisdom and intelligence of
angels ; since all extension of affections and thoughts goes
according to that form.
50. It was said above that in the heavens there are so-
cieties, larger and smaller. The larger consist of myriads,
the smaller of some thousands, and the least of some hun-
dreds of angels. There are also some who dwell apart, as
it were house by house, family by family. These, though
they live so dispersed, are still arranged in order, like those
who are in societies, the wiser in the middle and the more
simple in the borders. They are more immediately under
the Divine auspices of the Lord, and are the best of the
angels.
EVERY SOCIETY IS A HEAVEN IN LESS FORM, AND
EVERY ANGEL IN LEAST FORM.
5 1 . THAT every society is a heaven in less form, and
every angel in least form, is because the good of love and
faith is what makes heaven, and this good is in every so-
ciety of heaven, and in every angel of a society. It does
not matter that this good everywhere differs and varies, it
is still the good of heaven. The difference is only that
heaven is of one quality here, and of another there.
Therefore it is said, when one is taken up into a society
of heaven, that he comes into heaven ; and of those who
are there, that they are in heaven, and every one in his
own. All in the other life know this, and those who from
without or beneath heaven behold from afar where com-
panies of angels are, say that heaven is here, and again
heavenly love communicates all its own things with another, n. 549,
55 '390, 1391, 1399, 10130, 10723.
EVERY SOCIETY IS A HEAVEN IN LESS FORM 31
there. The case may be compared with that of the chiefs,
officials, and attendants in a royal palace, or court, who,
though dwelling separate in their own apartments, or
chambers, above and below, are yet in one palace, or one
court, every one in his own function of service to the king.
From this it is manifest what is meant by the words of the
Lord, that in His Father's house are- many mansions (John
xiv. 2) ; and what by the habitations of heaven, and by the
heavens of heavens, in the prophets.
52. That every society is a heaven in less form, might
also be evident from this, that there each society has a
heavenly form similar to that of the whole heaven. In the
whole heaven those are in the middle who excel the rest,
and round about are those in less degrees of excellence, in
order of decrease, even to the borders as may be seen
in the preceding chapter (n. 43). The same may also be
evident from this, that the Lord leads all who are in the
whole heaven as if they were one angel, and in like manner
those who are in each society. Hence an entire angelic so-
ciety sometimes appears as a one, in the form of an angel,
as I have been given by the Lord to see. And when the
Lord appears in the midst of angels, He does not then
appear encompassed by many, but as one, in angelic form.
From this it is that the Lord in the Word is called an
angel, and that an entire society is so called. Michael,
Gabriel, and Raphael are no other than angelic societies, so
named from their functions.*
53. As an entire society is a heaven in less form, so also
an angel is a heaven in least form ; since heaven is not
without the angel, but within him. For his interiors, that
a The Lord in the Word is called an angel, n. 6280, 6831, 8192,
9303. A whole angelic society is called an angel, and Michael and
Raphael are angelic societies so called from their functions, n. 8192.
The societies of heaven and the angels have not names, but are known
apart by the quality of their good, and by an idea of this, n. 1705,
1754-
32 HEAVEN AND HELL
are of his mind, are disposed into the form of heaven, and
so to the reception of all the things of heaven without him.
These things he receives according to the quality of the
good that is in him from the Lord. Hence an angel also
is a heaven.
54. It can never be said that heaven is without any one,
but always within, since every angel receives the heaven
that is without him according to the heaven that is within
him. From this it is plain how much he is deceived who
believes that to come into heaven is only to be taken up
among angels, whatever he may be as to his interior life,
and thus that heaven is given to every one of immediate
mercy ; * when yet unless heaven is within one, nothing of
the heaven without him flows in and is received. There are
many spirits who are in this belief, and who for this reason
have been taken up into heaven. But then because their
interior life was contrary to that of the angels, they began
to be blinded as to matters of understanding until they be-
came as fools, and to be tortured as to matters of will until
they acted like madmen. In a word, they who live ill and
come into heaven, gasp there for breath and are in torture
like fish out of water, in the air ; and like animals in ether
in the receiver of an air pump, with the air exhausted.
Hence it may be evident that heaven is not without a man
but within him/
55. Because all receive the heaven without them accord-
ing to the quality of the heaven within them, so likewise
they receive the Lord, since His Divine makes heaven.
Hence, when the Lord presents Himself to view in any
b Heaven is not granted of immediate mercy, but according to the
life ; and everything of life by which man is led by the Lord to heaven,
is of mercy, and this is what is meant by mercy, n. 5057, 10659. If
heaven were given of immediate mercy, it would be given to all, n.
2401. About some evil spirits cast down from heaven who believed
that heaven was given to every one of immediate mercy, n. 4226.
f Heaven is in man, n. 3884.
EVERY SOCIETY IS A HEAVEN IN LESS FORM 33
society, He is seen there according to the quality of the
good in which the society is, thus not the same in one so-
ciety as in another. Not that this difference is in the Lord,
but in those who see Him from their own good, and thus
according to it. They are also affected when they see Him
according to the quality of their love. Those who love
Him inmostly, are inmostly affected ; those who love Him
less, are less affected ; the evil, who are out of heaven, are
tortured at His presence. When the Lord is seen in a
society, He is seen as an angel, but is distinguished from
others by the Divine that shines through.
56. Heaven is also where the Lord is acknowledged, be-
lieved, and loved. Variety in His worship, from variety of
good in one society and another, does not bring harm, but
benefit ; for from this is the perfection of heaven. That it
is so, cannot easily be explained to the apprehension with-
out using the terms of philosophers, and setting forth by
them how a perfect one is formed from various parts.
Every one exists from various parts, since a one which is
not from various parts, is not anything, has no form, and
therefore has no quality. But when a one exists from va-
rious parts, and the various parts are in perfect form, in
which everything joins itself to another in series, in friendly
agreement, then it has a completeness. Heaven also is a
one from various parts disposed into a most perfect form ;
for the heavenly form is the most perfect of all forms.
That such is the source of all perfection is manifest from
all the beauty, charm, and delight that affect both the
senses and the mind ; for they exist and flow from no other
source than from the consent and harmony of many con-
cordant and agreeing particulars, either existing together
in order or following one another in order, and not from
one alone. Hence it is said that there is delight in variety,
and it is known that the delight is according to the variety.
From these things it may be seen as in a mirror how per-
fection exists from variety, even in heaven ; since from the
34 HEAVEN AND HELL
things that exist in the natural world, those in the spiritual
world may be seen as in a mirror/*
57. The like may be said of the church as of heaven,
for the church is the Lord's heaven on earth. There are
also many churches, each of which is called the church,
and indeed is the church so far as the good of love and
faith reigns in it. Here again the Lord makes a one out
of various parts, thus one church out of many churches.'
The like may be said, too, of the man of the church, in
particular, that is said of the church in general, namely,
that the church is within man, and not without him ; and
that every man is a church, in whom the Lord is present
in the good of love and faith./ The like also may be said
of a man in whom the church is, as of an angel in whom
heaven is, that he is a church in least form, as an angel is a
heaven in least form ; and further, that a man in whom the
church is, equally as an angel, is a heaven. For man was
created to come into heaven and to become an angel ; and
therefore he who has good from the Lord, is a man-angel.'?'
It may be well to state what man has in common with the
angels, and what he has more than the angels. Man has
in common with angels, that his interiors like theirs are
formed according to the image of heaven, and also that
d Every one [/] is from the harmony and consent of many
parts. Hence the whole heaven is one, n. 457. And otherwise it has
no quality, n. 457. And this because all there regard one end, which
is the Lord, n. 9828.
t If good were the characteristic and essential of the church, and
not truth without good, the church would be one, n. 1285, 1316, 2982,
3267, 3445, 3451, 3452. All churches also make one church before
the Lord, from good, n. 7396, 9276.
/ The church is in man, and not without him, and the church in
general is from men in whom the church is, n. 3884, [6637].
g The man who is a church is a heaven in least form after the im-
age of the greatest, because his interiors which are of his mind are
disposed after the form of heaven, and hence for reception of all things
of heaven, n. 911, 1900, 1928, 3624-31, 3634, 3884, 4041, 4279, 4523,
4524, 4625, 6013, 6057, 9279, 9632.
EVERY SOCIETY IS A HEAVEN IN LESS FORM 35
he becomes an image of heaven as far as he is in the good
of love and faith. Man has in addition, that his exteriors
are formed according to the image of the world ; and that,
so far as he is in good, the world with him is subordinated
to heaven and serves heaven,* and the Lord is then present
with him in both, as in His heaven ; for He is in His Divine
order everywhere, inasmuch as God is order.*
58. Lastly it is to be observed that he who has heaven
in himself, has it not only in his greatest, or general things,
but also in his least, or particular things ; and that the least
repeat in form the greatest. This comes from the fact that
every one is his own love, and is such as is his reigning love.
What reigns flows into particulars and disposes them, and
everywhere induces its own likeness.* In the heavens love
to the Lord is what reigns, because the Lord is loved there
above all things. Hence the Lord there is all in all, flows
into all and each, disposes them, induces upon them His
own likeness, and causes heaven to be where He is. And
hence an angel is a heaven in least form, a society in
greater form, and all the societies taken together in greatest
form. That the Divine of the Lord makes heaven and is
all in all, may be seen above (n. 7-12).
* Man has an internal and an external ; his internal is formed from
creation after the image of heaven, and his external after the image of
the world; and therefore man was called by the ancients a microcosm,
n. 3628, 4523, 4524, 6013, 6057, 9279, 9706, 10156, 10472. Therefore
man was so created that the world with him might serve heaven, which
also takes place with the good ; but it is the reverse with the evil, \yith
whom heaven serves the world, n. 9278, 9283.
i The Lord is order, since the Divine good and truth which proceed
from the Lord make order, n. 1728, 1919, 2OI I, 2258, 51 10, 5703, 8988,
10336, 10619. Divine truths are laws of order, n. 2447, 7995- As far
as man lives according to order, thus as far as he lives in good accord-
ing to Divine truths, so far he is a man, and the church and heaven are
in him, n. 4839, 6605, 8513.
* The reigning or ruling love with every one is in all and each of
the things of his life, thus in all and each of the things of his thought
and will, n. 6159, 7648, 8067, 8853. Man is such as is the reigning
36 HEAVEN AND HELL
THE ENTIRE HEAVEN AS ONE WHOLE REPRESENTS
ONE MAN.
59. THAT heaven as one whole represents \_referaf\ one
man, is an arcanum not yet known in the world, but very
well known in the heavens. To know this fact, specifically
and particularly, is the chief thing in the intelligence of the
angels in heaven ; and upon it depend many things which
without it as their common principle, would not enter dis-
tinetly and clearly into the ideas of their mind. Knowing
that all the heavens with their societies represent one man,
they therefore call heaven the GREATEST and the DIVINE
MAN* Divine from this, that the Divine of the Lord
makes heaven (see above n. 7-12).
60. That heavenly and spiritual things are arranged and
conjoined into the form and image of a man, those cannot
perceive who have no just idea of spiritual and heavenly
things. They think that earthly and material things, which
compose man's outmost nature, make the man, and that
without these man is not man. But let them know that
man is man, not from these earthly things, but from this,
that he can understand what is true and will what is good.
Such understanding and willing are spiritual and heavenly
things, which make the man. It is well known that every
one's quality as a man depends on the quality of his under-
standing and will; and it may also be known that his
earthly body is formed for serving the understanding and
will in the world, and for performing uses conformably to
them in the ultimate sphere of nature. Accordingly, the
quality of his life, n. 987, 1040, 1568, 3570, 6571, 6935, 6938, 8853-58,
10076, 10109, loiio, 10284. Love and faith, when they reign, are in
all the particulars of the life of man, although he does not know it, n.
8856, 8864, 8865.
Heaven in the whole complex appears in form as man, and
heaven is hence called the Greatest Man, n. 2996, 2998, 3624-49,
3741-45, 4625.
THE ENTIRE HEAVEN REPRESENTS ONE MAN 37
body does nothing of itself, but is made to act in entire
subservience to the bidding of the understanding and will,
so far that whatever man thinks, he speaks with his tongue
and lips, and whatever he wills, he does with his body and
limbs, so that it is the understanding and the will that do,
and the body does nothing of itself. From this it is man-
ifest that the things of the understanding and will make
the man, and that these are in like [human] form, because
they act into the minutest particulars of the body, as what
is internal into what is external ; and so from them man is
called an internal and spiritual man. Heaven is such a
man in the greatest and most perfect form.
61. Such is the idea of angels about man, and so they
do not attend at all to the things that man does with the
body, but to the will from which the body does them.
This they call the man himself, and the understanding so
far as this acts as one with the will.*
62. The angels do not, indeed, see heaven as a whole in
the form of man, since the whole heaven does not fall into
the view of any angel ; but at times they see distant socie-
ties, consisting of many thousands of angels, as a one in
such a form ; and from a society, as a part, they conclude
as to the whole, which is heaven. For in the most perfect
form wholes are as the parts, and parts as the wholes, the
distinction being only as between similar things greater and
less. Hence they say that the whole heaven is of such
form in the sight of the Lord, because the Divine sees all
things from the inmost and supreme.
63. Such being the form of heaven, it is also ruled by
the Lord as one man is ruled, and thus as a one. For it
b The will of man is the very essf of his life, and the understanding
is the existere of his life therefrom, n. 3619, 5002, 9282. The life of
the will is the principal life of man, and the life of the understanding
proceeds therefrom, n. 585, 590, 3619, 7342, 8885, 9282, 10x376, 10109,
10110. Man is man from will and understanding therefrom, n. 8911,
9069, 9071, 10076, 10109, louo.
38 HEAVEN AND HELL
is known that though man consists of innumerable and
various particulars, both in the whole and in each part in
the whole, of members, organs, and viscera ; in each part,
of series of fibres, nerves, and blood-vessels thus of
members within members, and of parts within parts, still
the man when he acts, acts as one. Such also is heaven
under the auspices and leading of the Lord.
64. That so many various particulars in man act as one,
is because there is nothing whatever in him that does not
do something for the common welfare, and perform some
use. The whole performs use to its parts, and the parts
perform use to the whole, forasmuch as the whole is com-
posed of the parts, and the parts constitute the whole ; and
so they have a care for one another, they mutually regard
one another, and they are conjoined in such form that all
and each have reference to the whole and its good ; thus it
is that they act as one. Similar are the consociations in
the heavens. Those who are there are conjoined accord-
ing to uses, in like form. On this account those who do
not perform use to the whole, are cast out of heaven, being
heterogeneous. To perform use is to desire the welfare of
others for the sake of the common good ; and not to per-
form use is to desire the welfare of others not for the sake
of the common good, but for the sake of self. The latter
are they who love themselves above all things, but the for-
mer are they who love the Lord above all things. Thus
it is that they who are in heaven act as one, and this not
from themselves, but from the Lord, since they look to Him
as the Only One, from whom are all things, and to His
kingdom as the common weal to be cared for. This is
meant by the words of the Lord, Seek ye first the kingdom
of God and His justice, and all things shall be added unto
you (Matt. vi. 33). To seek His justice is to seek His
good. They who in the world love their country's good
f Justice in the Word is said of good, and judgment of truth; hence
to do justice and judgment is to do what is good and true, n. 2235, 9857.
THE ENTIRE HEAVEN REPRESENTS ONE MAN 39
more than their own, and their neighbor's good as their
own, are those who in the other life love and seek the
Lord's kingdom ; for there the Lord's kingdom is in place
of country. And they who love to do good to others,
not for their own sake but for the sake of good, love the
neighbor; for there good is the neighbor/* All who are
such are in the greatest man, that is, in heaven.
65. Since the whole heaven represents one man, and also
is a Divine spiritual man in largest form, even in figure,
therefore heaven is distinguished into members and parts,
like those of man, and similarly named. Angels even know
in what member one society is, and in what another ; and
they say that this society is in the head, or some province
of the head, that in the breast, or some province of the
breast, that in the loins, or some province of the loins, and
so on. In general, the highest or third heaven forms the
head down to the neck; the middle or second heaven
forms the breast down to the loins and knees ; the lowest
or first heaven forms the feet down to the soles, and also
the arms down to the fingers, the arms and hands being
also lowest or ultimate parts of man, though at the side.
From this again it is manifest why there are three heavens.
66. Spirits who are beneath heaven wonder greatly when
they hear and see that heaven is beneath as well as above ;
for they have the same idea and belief as men in the world,
that heaven is nowhere but above, not knowing that the
position of the heavens is as that of the members, organs,
and viscera in man, some of which are above and some
below ; and as the position of parts in each member,
organ, and viscus, some of which are within and some
without. Thus their ideas of heaven are confused.
d The Lord in the supreme sense is the neighbor, and hence to love
the Lord is to love that which is from Him, because He is in every-
thing which is from Him, and thus to love good and truth, n. 2425,
3419, 6706, 671 1, 6819, 6823, 8123. Hence all good that is from the
Lord is the neighbor, and to will and do this good is to love the neigh-
bor, n. 5028, 10336.
4O HEAVEN AND HELL
67. These things have been premised about heaven as
the greatest man, for the reason that without this knowledge
in advance, what is to follow about heaven can in no way
be apprehended ; nor can any distinct idea be had of the
form of heaven, of the conjunction of the Lord with
heaven, of the conjunction of heaven with man, nor of
the influx of the spiritual world into the natural, and not
any at all of correspondence of which things we are to
treat in order in what now follows. To give light on these
matters, therefore, this has been premised.
EACH SOCIETY IN THE HEAVENS REPRESENTS ONE
MAN.
68. THAT in like manner each society of heaven is as one
man, and is also in the likeness of man, has at times been
given me to see. There was a society into which many had
insinuated themselves who knew how to feign themselves
angels of light, but were hypocrites. When these were
being separated from the angels, I saw that the whole
society appeared first as one indistinct body, then by de-
grees in human form, but still indistinctly, and at last
clearly as a man. Those who were in the man and com-
posed him, were those who were in the good of that so-
ciety. The rest, who were not in the man and did not
compose him, were hypocrites and were rejected ; while
those who were in him were retained. In this way the
separation was effected. Hypocrites are those who talk
well and do well, but have regard to themselves in every
thing. They talk like angels about the Lord, about heaven,
love, and heavenly life, and also do well in order to appear
to be as they say. But they think differently, they believe
nothing, and wish good to none but themselves. When
they do good, it is for the sake of themselves ; and if for
EACH SOCIETY REPRESENTS ONE MAN 4!
the sake of others, it is only to be seen, and thus still for
the sake of themselves.
69. That a whole angelic society, when the Lord mani-
fests His presence, appears as one body in the human form,
has also been given me to see. There appeared on high
toward the east as it were a cloud descending, of shining
whiteness with a rosy tinge, and with little stars round
about. As it gradually descended it became brighter, and
at last was seen in perfect human form. The little stars
round about the cloud were angels, who were seen as stars
from light given from the Lord.
70. It is to be known that though all in a society of
heaven, when seen together as one, appear in the likeness
of a man, yet no one society is just such a man as another.
The societies are distinguished one from another as are
human faces from one stock, for the same reason as was
given above (n. 47), namely, that they are varied according
to the varieties of the good in which they are, and which
gives them their form. In the most perfect and beautiful
human form appear the societies of the inmost or highest
heaven, and especially those in the middle of it.
71. It is noteworthy that the more there are in a society
of heaven making a one, the more perfect is its human
form, since variety disposed in heavenly form makes per-
fection, as has been shown above (n. 56) ; and where there
are many there is variety. Moreover every society of
heaven is increasing in number from day to day, and as
it increases, is becoming more perfect. So not only the
society is being perfected, but also heaven as a whole ; be-
cause it is composed of the societies. Since heaven gains
in perfection from increasing numbers, it is plain how much
they are deceived who believe that heaven may be closed
from fulness, when, on the contrary, it is never closed, but
is perfected by greater and greater fulness. Accordingly,
angels desire nothing more than to have new angel guests
come to them.
42 HEAVEN AND HELL
72. That each society is in the figure of a man when it
appears all together as one body, is because the whole
heaven has that figure, as has been shown in the preceding
chapter and because in the most perfect form, such as is
the form of heaven, there is a Jikeness of the parts with
the whole, and of less forms with the greatest. The less
forms and parts of heaven are the societies of which it
consists, which have been shown to be heavens in less form
(n. 51-58). That such likeness is perpetual, is because
in the heavens the goods of all are from one love, thus
from one origin. The one love from which is the origin
of all goods there, is love to the Lord from the Lord ; and
hence it is that the whole heaven is His likeness, in general,
each society in less general form, and each angel in partic-
ular as has been already shown (n. 58).
HENCE EACH ANGEL IS IN PERFECT HUMAN FORM.
73. IN the two preceding chapters it has been shown that
heaven as a whole represents one man, and likewise each
society in heaven. From the sequence of causes there
adduced it follows that each angel in like manner repre-
sents man. As heaven is man in greatest form, and a so-
ciety of heaven in less, so is an angel in least. For in the
most perfect form, such as that of heaven, there is a like-
ness of the whole in a part, and of a part in the whole.
That it is so is because heaven is a communion sharing
all it has with each one, and each one receiving all he has
from this communion. An angel is a recipient, and is thus
heaven in least form, as shown above, in its chapter. Man,
too, as far as he receives heaven, is so far a recipient, a
heaven, and an angel (see above, n. 57). This is described
in the Apocalypse in the words, He measured the wall of
the holy Jerusalem a hundred and forty and four cubits,
EACH ANGEL IN PERFECT HUMAN FORM 43
the measure of a man, that is of an angel (xxi. 17). Je-
rusalem is here the Lord's church, and in a more eminent
sense, heaven ; a the wall is truth which defends from the
assault of falsities and evils ; b a hundred and forty and four
is all truths and goods in the complex ; c the measure is its
quality ; d a man is he in whom are all these goods and
truths in general and in particular, thus in whom is heaven.
And because an angel also is a man from the same, it is
said the measure of a man, that is, of an angel. This is
the spiritual sense of the words. Who without that sense
would be able to understand that the wall of the holy Jeru-
salem was the measure of a man, that is, of an angel?'
74. But now for experience. That angels are human
forms, or men, has been seen by me a thousand times. I
have spoken with them as man with man, sometimes with
one, sometimes with many in company, and I have seen in
them nothing different in form from that of man. I have
sometimes wondered at their being so ; and lest it should
be said that it was a fallacy, or a vision of fancy, I have
been permitted to see them when I was fully awake, in all
my bodily senses, and in a state of clear perception. Very
often, too, I have told them that men in the Christian world
are in such blind ignorance as to angels and spirits, that
Jerusalem is the church, n. 402, 3654, 9166.
* Its wall is truth protecting from assault of falsities and evils, n.
6419.
c Twelve means all truths and goods in the complex, n. 577, 2089,
2129, 2130, 3272, 3858, 3913. Likewise seventy-two, and a hundred
and forty-four, since this comes from twelve multiplied into itself, n.
7973. All numbers in the Word signify things, n. 482, 487, 647, 648,
755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 5265. Multiplied
numbers have a like signification as the simple numbers from which
they arise by multiplication, n. 5291, 5335, 5708, 7973.
* Measure in the Word signifies the quality of a thing as to truth
and good, n. 3104, 9603.
e In regard to the spiritual or internal sense of the Word, see the
explication of the White Horse in the Apocalypse, and the Appendix
to the Heavenly Doctrine.
44 HEAVEN AND HELL
they believe them to be minds without form, and pure
thoughts, of which they have no other idea than as 01"
something ethereal in which there is something of life ; and
because they thus ascribe to them nothing of man except
a thinking faculty, they believe that they do not see, be-
cause they have no eyes, that they do not hear, because
they have no ears, and that they do not speak, because they
have no mouth nor tongue. To this the angels said that
they know there is such a belief with many in the world,
and that it prevails among the learned and also, to their
wonder, among the priests. They told also the reason,
namely, that the learned, who were the leaders and first
broached such an idea of angels and spirits, thought of
them from the sensual ideas of the external man. And
they who think from these ideas, and not from interior light
and the common idea implanted in every one, cannot do
otherwise than invent such notions ; and this for the reason
that the sensual ideas of the external man reach nothing
else than what is within nature, nothing that is above, thus
nothing whatever of the spiritual world./ From these
leaders as guides this falsity of thought about angels has
extended to others, who have thought not from themselves
but from their guides ; and they who think first from others,
making this thought their belief, and afterwards look at it
with their own understanding, cannot easily recede from it,
and so for the most part acquiesce in confirming it. They
said further that the simple in faith and heart are not in
such an idea about angels, but in an idea of them as of
men of heaven, because they have not by erudition extin-
guished what is implanted in them from heaven, and have
/ Man has little wisdom unless he be elevated from the sensuals of
the external man, n. 5089. The wise man thinks above these sensuals,
n. 5089, 5094. When man is elevated above these sensuals, he comes
into clearer light, and at length into heavenly light, n. 6183, 6313, 6315,
9407, 9730, 9922. Elevation and withdrawal from these sensuals was
known to the ancients, n. 6313.
EACH ANGEL IN PERFECT HUMAN FORM 4$
no notion of anything without form. For this reason
angels in churches, whether sculptured or painted, are
represented in no other way than as men. As to what is
implanted from heaven, they said that it is the Divine flow-
ing in with those who are in the good of faith and life.
75. From all my experience, which is now of many
years, I can say and affirm that angels are in form entirely
men, that they have faces, eyes, ears, body, arms, hands,
and feet ; that they see one another, hear one another, and
talk together ; in a word that there is nothing whatever
wanting to them that belongs to men, except that they are
not clothed over all with a material body. I have seen
them in their light, which exceeds the noonday light of the
world by many degrees, and in that light all their features
were seen more distinctly and clearly than the faces of men
are seen on earth. It has been granted me also 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
perfection.
76. It is to be known, however, that angels cannot be
seen by man with the eyes of his body, but with the eyes
of the spirit within him, ^because this is in the spiritual
world, and all things of the body in the natural world.
Like sees like, from being like. Moreover, the organ of
sight of the body, which is the eye, is so gross that, as
every one knows, it cannot see even the smaller things of
nature, except through magnifying-glasses. Still less can it
see what is above the sphere of nature, as are all things in
the spiritual world. And yet man sees these things when
he is withdrawn from the sight of the body, and the sight
of his spirit is opened, as takes place in a moment when it
is the pleasure of the Lord that he should see them. Then
man does not know but he sees them with the eyes of the
g Man as to his interiors is a spirit, n. 1594. And the spirit is the
man himself, and from it the body lives, n. 447, 4622, 6054.
46 HEAVEN AND HELL
body. In this way angels were seen by Abraham, Lot, Ma-
noah, and the prophets. In this way, also, the Lord was
seen by the disciples after the resurrection. In the same
way, too, angels have been seen by me. Because the
prophets saw thus, they were called seers, and having their
eyes open (i Sam. ix. 9; Num. xxiv. 3). And causing
them so to see, was called opening their eyes, as with Eli-
sha's servant, of whom we read, Elisha prayed and said,
Jehovah, open I pray his eyes that he may see ; and Jeho-
vah opened his servant's eyes 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 grieved in heart that there was such ignorance
in the Church about the condition of heaven and of spirits
and angels ; and with indignation they told me to declare
positively that they are not formless minds, nor breaths of
air, but men in very form, and that they see, hear, and feel
equally as men in the world/'
IT IS FROM THE LORD S DIVINE HUMAN THAT
HEAVEN IN WHOLE AND IN PART REPRESENTS
MAN.
78. THAT it is from the Lord's Divine Human that
heaven in whole and in part represents man, follows as a
conclusion from all that has been said and shown in the
preceding chapters namely i . That the Lord is the
God of heaven. 2. That the Divine of the Lord makes
h Each angel, because he is a recipient of Divine order from the
Lord, is in human form, perfect and beautiful according to his recep-
tion, n. 322, 1880, 1881, 3633, 3804,4622, 4735, 4797, 4985, 5199,
5530,6054,9879, 10177, 10594. Divine truth is that by which order
exists, and Divine good is the essential of order, n. 2451, 3166, 4390,
4409, 5232, 7256, 10122, 10555.
FORM OF HEAVEN FROM THE DIVINE HUMAN 47
heaven. 3. That heaven consists of innumerable societies,
and that each society is a heaven in less form, and each
angel in least. 4. That the entire heaven as a whole rep-
resents one man. 5. That each society in the heavens also
represents one man. 6. That hence each angel is in per-
fect human form. All these things lead to the conclusion
that the Divine, ince it makes heaven, is human in form.
That this is the Lord's Divine Human, may be seen still
more clearly, because in a compendium, from what has.
been collected from the ARCANA CCELESTIA and placed by
way of corollary at the end of this chapter. That the
Lord's Human is Divine, and that it is not true, as is be-
lieved within the Church, that His Human is not Divine,
may also be seen from the same extracts and from the
chapter on The Lord, in THE NEW JERUSALEM AND ITS
HEAVENLY DOCTRINE, at the end.
79. That it is so has been proved to me by much expe-
rience, something of which will now be told. All the
angels in the heavens perceive the Lord under no other
form than the human ; and, what is remarkable, those who
are in the higher heavens cannot think in any other way of
the Divine. They are brought into the necessity of think-
ing in this way, from the Divine Itself which flows in ; and
also from the form of heaven, according to which their
thoughts extend themselves. For every thought of the
angels has extension into heaven, and according to this
extension is their intelligence and wisdom. From this it
is that all there acknowledge the Lord, because the Divine
Human is given only in Him. These things I have not
only been told by the angels, but have been enabled to
perceive, while elevated into the inner sphere of heaven.
From this it is manifest that the wiser the angels are, the
more clearly they perceive this [that the Divine is human
in form] ; and from this it is that the Lord is seen by
them. For the Lord is seen in Divine angelic form, which
is the human, by those who acknowledge and believe in a
48 HEAVEN AND HELL
visible Divine Being, but not by those who believe in an
invisible one ; since the former can see their Divine Being,
but the latter cannot see theirs.
80. Because the angels perceive, not an invisible Divine,
which they call a Divine without form, but a visible Divine
in human form, it is common for them to say that the Lord
alone is Man, that they are men from Him, and that every
one is so far a man as he receives Him. By receiving the
Lord they understand receiving good and truth, which are
from Him, since the Lord is in His own good and in His
own truth. This they call also wisdom and intelligence.
They say that every one knows that intelligence and wis-
dom make man, and not the face without them. That it
is so appears also from the angels of the interior heavens,
since, being in good and truth from the Lord, and hence in
wisdom and intelligence, they are in most beautiful and
most perfect human form, and the angels of the lower
heavens 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 ; for they are
in evil and falsity, not in good and truth, and consequently
in the opposites of wisdom and intelligence. For this rea-
son their life is not called life, but spiritual death.
8 1 . Because heaven in whole and in part represents man,
from the Lord's Divine Human, angels say that they are in
the Lord ; and some say that they are in His body, by
which they understand being in the good of His love ; as
indeed He Himself teaches, saying, Abide in Me and I in
you; as the branch cannot bear fruit of itself except it
abide in the vine, so neither can ye, except ye abide in Me.
. . , For without 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. Since there is in the heavens such a perception in
regard to the Divine, it is therefore implanted in every man
who receives any influx from heaven, to think of God under
FORM OF HEAVEN FROM THE DIVINE HUMAN 4Q
the human form. So did the men of old time. So do men
at this day, as well without as within the Church. The
simple see Him in thought as the Ancient One in shining
light. But this implanted principle has been extinguished
by all who have put away influx from heaven, by means of
their own intelligence and by a life of evil. They who
have extinguished it by their own intelligence would have
an invisible God ; but they who have extinguished it by a
life of evil would have no God. Neither the one class nor
the other know that such a principle of thought is implanted
with any, since it is not with them ; and yet this is the very
Divine heavenly principle which flows in with man out of
heaven, because man is born for heaven, and no one comes
into heaven without a conception of the Divine Being.
83. Hence it is that one who has not a conception of
heaven, that is, a conception of the Divine from which
heaven is, cannot be raised to the first threshold of heaven.
When he first comes thither, a resistance is perceived and
a strong repulsion. The reason is that the interiors with
him, which should receive heaven, are closed, not being in
the form of heaven : indeed, the nearer he comes to heaven,
the more tightly are they closed. Such is the lot of those
within the Church who deny the Lord, and of those who, as
the Socinians, deny His Divinity. But what is the lot of
those who are born out of the Church, to whom the Lord
is not known because they have not the Word, will be seen
hereafter.
84. That the men of old time had an idea of the Di-
vine Being as human, is evident from the Divine manifesta-
tions to Abraham, Lot, Joshua, Gideon, Manoah and his
wife, and others, who, though they saw God as man, still
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 manifest from His words, No one hath seen the
50 HEAVEN AND HELL
Father, nor heard His voice, nor seen His form (John i. 18 ;
v - 37)-
85. But that God is Man, cannot easily be compre-
hended by those who judge all things from the sensuals of
the external man, inasmuch as the sensual man cannot think
otherwise of the Divine than from the world and what is
therein, and so not otherwise of the Divine and spiritual
man than as of the corporeal and natural. From this he
concludes that if God were man, He would be in magni-
tude as the universe ; and if He ruled heaven and earth, it
would be done by means of many, after the manner of
kings in the world. If he were told that in heaven there
is not extension of space, such as there is in the world, he
would not at all apprehend. For, he who thinks from na-
ture and its light alone, thinks in no other wise than from
extension such as is before his eyes. But it is the greatest
mistake to think in this way about heaven. The extension
there is not like extension in the world. In the world there
is a determinate and so measurable extent ; but in heaven
extent is not determinate, and so not measurable. But
more will be seen about extent in heaven hereafter, when
we treat of space and time in the spiritual world. Besides,
every one knows how far the sight of the eye extends,
namely, to the sun and to the stars, which are so distant.
He too who thinks deeply, knows that the internal sight,
which is of thought, extends more widely, and more interior
sight must extend more widely still : what does not Divine
sight reach, which is the inmost and highest of all ? Be-
cause thoughts have such extension, all things of heaven
are communicated with every one there, thus all things of
the Divine which makes heaven and fills it as has been
shown in the preceding chapters.
86. Angels in heaven wondered that men believe them-
selves intelligent who think of what is invisible, that is,
incomprehensible under any form, when they think of God ;
and that they call those who think in a different way, unin-
FORM OF HEAVEN FROM THE DIVINE HUMAN 51
telligent and simple, when the reverse is the truth. They
add, let those who believe themselves in this way intelligent,
explore themselves, whether they do not see nature for
God, some that which is before their eyes, some that which
is not before their eyes ; and whether they are not so blind
that they do not know what God is, what an angel, what a
spirit, what their soul which is to live after death, what the
life of heaven with man, and many other things that are
of intelligence ; when yet those whom they call simple
know all these things, in their way, having an idea of their
God that He is the Divine in human form, of an angel that
he is a heavenly man, of their soul which is to live after
death that it is an angel, and of the life of heaven with man
that it is to live according to the Divine precepts. These,
therefore, the angels call intelligent and fitted for heaven ;
but the others, on the other hand, they call not intelligent.
EXTRACTS FROM THE ARCANA CCELESTIA CONCERNING THE LORD
AND His DIVINE HUMAN.
The Divine was in the Lord from very conception, n. 4641, 4963,
5041, 5157, 6716, 10125. The Divine seed was in the Lord alone, n.
1438. His soul was Jehovah, n. 1999, 2004, 2018, 2025. Thus the
Lord's inmost was the Divine Itself, and the clothing was from the
moiher, n. 5041. The Divine Itself was the esst of the Lord's life,
from which the Human afterward went forth and was made the existere
from that esse, n. 3194, 3210, 10269, i7j8.
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 proceeding
from Him, n. 2359. They within the Church who do not acknowledge
the Lord, have no conjunction with the Divine; it being otherwise with
those out 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, 101 12, 10370, 10730, 10738, 10816-20.
In the Word the glorification of the Lord is treated in many pas-
sages, n. 10828. And this is every where in the internal sense of the
Word, n. 2249, 2523, 3245. The Lord glorified His Human and not
the Divine, because the latter was glorified in Itself, n. 10057. The
Lord came into the world that He might glorify His Human, n. 3637,
52 HEAVEN AND HELL
4287, 9315. The Lord glorified His Human by the Divine love which
was in Him from conception, n. 4727. The Lord's love toward the
whole human race was His life in the world, n. 2253. The Lord's love
transcends all human understanding, n. 2077. The Lord saved the
human race by glorifying His Human, 11.4180, 10019, IOI 5 2 . IO0 55
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, where spoken
of the Lord, is the uniting of. His Human with His Divine, and to
glorify is to make Divine, n. 1603, 10053, 10828. The Lord, when
He glorified His Human, put off all the human from the mother, until
at length He was not her son, n. 2159, 2574, 2649, 3036, 10830.
The Son of God from eternity was the Divine truth in heaven, n.
2628, 2798, 2803, 3195, 3704. The Lord also made His Human Di-
vine truth from the Divine good which was in Him when He was in
the world, n. 2803, 3194, 3195, 3210, 6716, 6864, 7014, 7499, 8127,
8724, 9199. The Lord then disposed all things in Himself into a
heavenly form, which is according to Divine truth, n. 1928, 3633. On
this account the Lord was called the Word, which is Divine truth, n.
2533, 2813, 2859, 2894, 3393, 3712. The Lord alone had perception
and thought from Himself, and above all angelic perception and
thought, n. 1904, 1914, 1919.
The Lord united Divine truth, which was Himself, with Divine good
which was in Himself, n. 10047, 10052, 10076. The unition was re-
ciprocal, n. 2004, 10067. The Lord when He departed from the
world, made His Human also Pivine good, n. 3194, 3210, 6864, 7499,
8724, 9199, 10076. This is meant by His coming forth from the Father
and returning to the Father, n. 3194, 3210. Thus He became one with
the Father, n. 2751, 3704, 4766. Since the unition, Divine truth pro-
ceeds from the Lord, n. 3704, 3712, 3969, 4577, 5704, 7499, 8127,
8241, 9199, 9398. In what manner Divine truth proceeds, illustrated,
n. 7270, 9407. The Lord from His own proper power united the Hu-
man with the Divine, n. 1616, 1749, 1752, 1813, 1921, 2025, 2026,
2523, 3141, 5005, 5045, 6716. Hence it may be manifest that the
Lord's Human was not as the human of another man, because it was
conceived from the Divine Itself, n. 10125, 1082$. His union with
the Father, from Whom was His soul, was not as between two, but as
between soul and body, n. 3737, 10824.
The most ancient people could not adore the Divine Esse, but the
Divine Existere, which is the Divine Human, and the Lord therefore
came into the world that He might become the Divine Existere from
the Divine Esse, n. 4687, 5321. The ancients acknowledged the Di-
vine because He appeared to them in a human form, and this was the
FORM OF HEAVEN FROM THE DIVINE HUMAN 53
Divine Human, n. 5110, 5663, 6846, 10737. The Infinite Esse could
not flow into heaven with the angels, nor with men, except by means of
the Divine Human, n. 1676, 1990, 2016, 2034.
In heaven no other Divine is perceived than the Divine Human, n.
6475, 9303, 10067, 10267. The Divine Human from eternity was the
Divine truth in heaven, and the Divine passing through heaven, thus
the Divine Existere which afterward in the Lord became the Divine
Esse by Itself [per se], from which is the Divine Existere in heaven,
n. 3061, 6280, 6880, 10579. What was the state of heaven before the
coming of the Lord, n. 6371-73. The Divine was not perceptible ex-
cept when it passed through heaven, n. 6982, 6996, 7004.
The inhabitants of all the earths adore the Divine under a human
form, thus the Lord, n. 6700, 8541-47, 10736-38. They rejoice when
they hear that God actually became Man, n. 9361. The Lord receives
all who are in good and who adore the Divine under the human form,
n. 9359. God cannot be thought of except in human form, and what
is incomprehensible falls into no idea, thus neither into belief, n. 9359,
9972. Man can worship that of which he has some idea, but not that
of which he has no idea, n. 4733, 5110, 5663, 7211, 10067, 10267.
Therefore by most in the whole globe, the Divine is worshipped under
a human form, and this is the effect of influx from heaven, n. 10159. All
who are in good as to life, when they think of the Lord, think of the
Divine Human, and not of the Human separate from the Divine; it
being otherwise with those who are not in good as to life, n. 2326,
4724, 4731, 4766, 8878, 9193, 9198. In the Church at this day they
who are in evil as to life, and they who are in faith separate from char-
ity, think of the Human of the Lord without the Divine, and also do
not apprehend what the Divine Human is the causes, n. 3212, 3241,
4689, 4692, 4724, 4731, 5321, 6872, 8878, 9193, 9198. The Lord's
Human is Divine, because from the Esse of the Father, which was His
soul illustrated by^he father's likeness in children, n. 10269, IO 37 2
10823; and because it was from the Divine love, which was the very
Esse of His life from conception, n. 6872. Every man is such as his
love is, and is his own love, n. 6872, 10177, 10284. The Lord made
all the Human, both internal and external, Divine, n. 1603, 1815, 1902,
1926, 2083, 2093. Therefore He rose again as to the whole body,
otherwise than any man, n. 1729, 2083, 5078, 10825.
That the Lord's Human is Divine, is acknowledged from His omni-
presence in the Holy Supper, n. 2343, 2359; and from His transfigura-
tion before His three disciples, n. 3212; and also from the Word of
the Old Testament, in that He is called God, n. 10154; and is called
Jehovah, n. 1603, 1736, 1815, 1902, 2921, 3035, 5110, 6281, 6303,
8864, 9194, 9315. A distinction is made in the sense of the letter
54 HEAVEN AND HELL
between the Father and the Son, or 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 they have acknowledged the
Lord's Human as not Divine, and this in a council for the sake of the
Pope, that he might be acknowledged as the Lord's vicar, n. 4738.
Christians in the other life were explored as to the idea they held
concerning one God, and it was found they had an idea of three gods,
n. 2329, 5256, 10736-38, 10821. A Trinity, or Divine Trine, may be
conceived in one person and thus one God, but not in three persons,
n. 10738, 10821, 10824. A Divine Trine in the Lord is acknowledged
in heaven, n. 14, 15, 1729, 2004, 5256, 9303. The Trine in the Lord
is the Divine Itself, called the Father, the Divine Human, called the
Son, and the Divine proceeding, called the Holy Spirit, and this Divine
Trine is One, n. 2149, 2156, 2288, 2319, 2329, 2447, 3704, 6993, 7182,
10738, 10822, 10823. The L rd Himself teaches that the Father and
He are One, n. 1729, 2004, 2005, 2018, 2025, 2751, 3704, 3736, 4766;
and the Holy Divine proceeds from Him and is His, n. 3969, 4673,
6788, 6993, 7499, 8127, 8302, 9199, 9228, 9229, 9264, 9407, 9818,
9820, 10330.
The Divine Human flows into heaven and makes heaven, n. 3038.
The Lord is the all in heaven and the life of heaven, n. 7211, 9128.
The Lord dwells in the angels in what is His own, n. 9338, 10125,
10151, 10157. Hence they who are in heaven are in the Lord, n.
3637, 3638. The Lord's conjunction with angels is according to 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, 10811. The entire heaven has reference to the Lord, n. 551,
552i 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. The presence
of angels is not with the Lord, but the Lord's presence with the angels,
n. 9415. In heaven there is no conjunction with the Divine Itself, but
with the Divine Human, n. 4211, 4724, 5663.
Heaven corresponds to the Divine Human of the Lord, and hence
heaven in general is as one man, and on this account heaven is called
the Greatest Man, n. 2996, 2998, 3624-49, 3741-45, 4625. The Lord
is the Only Man, and they only are men who receive the Divine from
Him, n. 1894. So far as they receive, they are men and images of
Him, n. 8547. Therefore angels are forms of love and charity in
human form, and this from the Lord, n. 3804, 4735, 4797, 4985, 5199,
5530,9879. 10177.
The whole heaven is the Lord's, n. 2751, 7086. He has all power
CORRESPONDENCE OF HEAVEN WITH MAN 55
in the heavens and on earth, n. 1607, 10089, 10827. Because the Lord
rules the whole heaven, He also rules all things depending thereon,
thus all things in the world, n. 2025, 2026, 4523, 4524. The Lord
alone has the power of removing the hells, of withholding from evils,
and of holding in good, thus of saving, n. 10019.
THERE IS A CORRESPONDENCE OF ALL THINGS OF
HEAVEN WITH ALL THINGS OF MAN.
87. WHAT correspondence is, is at this day unknown, and
from several causes. The primary cause is, that man has
removed himself from heaven by the love of self and of
the world. For he who loves himself and the world above
all things, has regard only to worldly things, since they
please the external senses and delight his inclination ; and
not to spiritual things, since they please the internal senses
and delight the soul, and which on this account he rejects,
saying that they are too high to be subjects of thought. It
was not so with the ancients. To them the knowledge
of correspondences was the chief of all knowledges. By
means of it they acquired intelligence and wisdom, and
by means of it those who were of the Church had com-
munication with heaven ; for the knowledge of correspond-
ences is angelic knowledge. The most ancient people, who
were celestial men, thought like angels from correspond-
ence itself. For this reason they also spoke with angels,
and the Lord Himself was often seen by them and in-
structed them. But at this day that knowledge has been so
entirely lost that it is not known what correspondence is.*
88. Now because without a perception of what corres-
How far the knowledge of correspondences excels other knowl-
edges, n. 4280. To the Ancients the chief of knowledges was that of
correspondences, but today this is lost, n. 3021, 3419, 4280,4749, 4844,
4964, 4966, 6004, 7729, 10252. With the people of the East and in
Egypt the knowledge of correspondences flourished, n. 5702, 6692,
7097, 7779, 9391, 10407.
56 HEAVEN AND HELL
pondence is, nothing can be clearly known about the spir-
itual world, nor about its inflow into the natural world, nor
even as to what the spiritual is relatively to the natural, nor
anything with clearness about the spirit of man, called the
soul, and its operation into the body, nor about man's state
after death, therefore it must be told what correspondence
is and what its nature. By this means the way will be pre-
pared for what is to follow.
89. First, what correspondence is : the whole natural
world corresponds to the spiritual world, and not only the
natural world in general, but also in particulars. Whatever,
therefore, in the natural world exists from the spiritual world
is called correspondent. It is to be known that the natural
world exists and subsists from the spiritual world, altogether
as an effect from its effecting cause. By the natural world
is meant all that is under the sun and receives from it heat
and light, and of that world are all things that subsist there-
from. But by the spiritual world is meant heaven, and of
this world are all things that exist in the heavens.
90. Because man is a heaven and also the world, in least
form after the image of the greatest (see above, n. 57),
therefore in him is both spiritual world and natural world.
His interiors, that are of his mind and relate to the under-
standing and will, make his spiritual world ; and his exte-
riors, that are of his body and relate to its senses and ac-
tions, make his natural world. Whatever then in his nat-
ural world, that is, in his body and its senses and actions,
exists from his spiritual world, that is, from his mind and
its understanding and will, is called correspondent.
91. What correspondence is, can be seen in man from
his face. In a face which has not been taught to dissemble,
all the affections of the mind present themselves to view in
natural form, as in their type. From this the face is called
the index of the soul, and in it man's spiritual world is seen
in his natural world. In like manner what is of the under-
standing is presented in speech, and what is of the will in
CORRESPONDENCE OF HEAVEN WITH MAN 57
the gestures of the body. Whatever effects then are pro-
duced in the body, whether in the face, in speech, or in
gestures, are called correspondences.
92. From this it may also be seen what the internal man
is and what the external, namely, that the internal is what
is called the spiritual man, and the external what is called
the natural man ; likewise that the one is distinct from the
other, as heaven from the world ; and also trrat all things
taking place and existing in the external or natural man,
take place and exist from the internal or spiritual man.
93. This much has been said about the correspondence
of the internal or spiritual of man with his external or nat-
ural ; but now we must treat of the correspondence of the
whole heaven with everything of man.
94. It has been shown that the entire heaven represents
one man, and that it is man in form, and that it is therefore
called the Greatest Man. It has also been shown that the
angelic societies, of which heaven consists, are accordingly
arranged as the members, organs, and viscera in man ; so
that some are in the head, some in the breast, some in the
arms, and some in each of their particulars (see above,
n. 59-72). Thus the societies which are in any member
there, correspond to the like member in man ; as, those
which are in the head correspond 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 the rest. From this cor-
respondence man subsists ; for man subsists from no other
source than from heaven.
95. That heaven is distinguished into two kingdoms, one
of which is called the celestial kingdom and the other the
spiritual kingdom, may be seen above in its own chapter.
The celestial kingdom in general corresponds 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. The heart and lungs also make two
kingdoms in man. The heart reigns in him through the
58 HEAVEN AND HELL
arteries and veins, and the lungs through the tendinous and
motor fibres, both together in every force and action. In
every man, in his spiritual world, which is called his spir-
itual man, there are also two kingdoms, the one of the
will, and the other of the understanding. The will reigns
through the affections for good, and the understanding
through the affections for truth. These kingdoms also cor-
respond to tWe kingdoms of the heart and of the lungs in
the body. In like manner in the heavens : the celestial
kingdom is the voluntary part of heaven, and in it the good
of love reigns ; and the spiritual kingdom is the intellectual
part of heaven, and in it truth reigns. These are what cor-
respond to the functions of the heart and lungs in man.
From this correspondence it is that heart in the Word sig-
nifies will, and also the good of love, and the breath of the
lungs, understanding and the truth of faith. Hence also it
is that affections are ascribed to the heart, although they
are not in it nor from it.*
96. The correspondence of the two kingdoms of heaven
with the heart and lungs is the general correspondence of
heaven with man ; but there is a more particular corre-
spondence with each of his members, organs, and. viscera,
the nature of which shall also be told. They who in the
greatest man, which is heaven, are in the head, are beyond
others in every good, being in love, peace, innocence,
wisdom, intelligence, and consequent joy and happiness.
* The correspondence of the heart and lungs with the Greatest
Man, which is heaven, from experience, n. 3883-96. The heart cor-
responds to those who are in the celestial kingdom, and the lungs to
those who are in the spiritual kingdom, n. 3885-87. In heaven there
is a pulse, like that of the heart, and a respiration, like that of the
lungs, but interior, n. 3884, 3885, 3887. The pulse of the heart there
is various according to states of love, and the respiration according to
states of charity and faith, n. 3886, 3887, 3889. The heart in the Word
is the will, thus from the heart is from the will, n. 2930, 7542, 8910,
9113, 10336. The heart also in the Word signifies love, thus from the
heart is from love, n. 7542, 9050, 10336.
CORRESPONDENCE OF HEAVEN WITH MAN 59
These flow into the head and the things belonging to the
head with man, and correspond to them. They who in the
greatest man, or heaven, are in the breast, are in the good
of charity and faith, and also flow into the breast of man,
and correspond to it. They who in the greatest man, or
heaven, are in the loins and the organs there devoted to
generation, are in marriage love. They who are in the
feet, are in the lowest good of heaven, which is called na-
tural spiritual good. They who are in the arms and hands,
are in the power of truth from good. They who are in the
eyes, are in understanding. They who are in the ears, are
in hearing and obedience. They who are in the nostrils,
are in perception. They who are in the mouth and tongue
are in speech from understanding and perception. They
who are in the kidneys, are in truth searching, separating,
and chastising. They who are in the liver, pancreas, and
spleen, are in the various purification of good and truth ;
and so on with the rest. They flow into the like things of
man and correspond to them. The influx of heaven is
into the functions and uses of the members ; and the uses,
because they are -from the spiritual world, form themselves
by means of such things as are in the natural world, and
thus present themselves in effect. Hence there is corre-
spondence.
97. From this it is that by these same members, organs,
and viscera, such things are signified in the Word ; for all
things there are significant according to correspondences.
Thus by head is signified intelligence and wisdom, by breast
charity, by loins marriage love, by arms and hands the
power of truth, by feet what is natural, by eyes understand-
ing, by nostrils perception, by ears obedience, by kidneys
the searching of truth, and so on. c Hence also it is that
c The breast in the Word signifies charity, n. 3934, 10081, 10087.
The loins and organs of generation signify marriage love, n. 3021, 4280,
4462, 5050-52. The arms and hands signify the power of truth, n.
878, 3091, 4931-37, 6947, 7205, 10019. The feet signify the natural,
60 HEAVEN AND HELL
men commonly say of one who is intelligent and wise, that
he has a 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 has long hands ; of one
who wills from love, that it is from the heart. These and
many other things in man's speech are from correspond-
ence, being from the spiritual world, though man does not
know it.
98. That there is such a correspondence of all things of
heaven with all things of man, has been shown me by much
experience, by so much that I have been made as sure as
of what is evident and beyond all question. But to adduce
all this experience here is not needful, nor permissible on
account of its abundance. It may be seen adduced in the
ARCANA CCELESTIA, where correspondences, representations,
the influx of the spiritual world into the natural world, and
the intercourse of the soul and body are treated of. rf
99. But though all things of man as to his body corre-
spond to all things of heaven, yet man is not an image of
heaven as to external form, but as to internal. For man's
interiors receive heaven, and his exteriors receive the world.
n. 2162,3147, 3761, 3986, 4280, 4938-52. The eye signifies under-
standing, n. 2701, 4403-21, 4523-34, 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 reins signify the searching and
chastising of truth, n. 5380-86, 10032.
d The correspondence of all the members of the body with the
Greatest Man, or heaven, in general and in particular, from experience,
n. 3021, 3624-48, 3741-5. 3883-95. 4039-54, 4218-27, 4318-30,
4403-20, 45 2 3-33. 4622-33, 4652-59, 4791-4805, 493I-5 2 , 55- 6l >
5171-89, 5377-96, 5552-73, 5711-26, 10030. The influx of the spirit-
ual world into the natural world, or of heaven into the world, and the
influx of the soul into all things of the body, from experience, n. 6053
58, 6189-6214, 6307-26, 6466-95, 6598-6626. The intercourse of the
soul and body, from experience, n. 6053-58, 6189-6214, 6307-26,
6466-95, 6598-6626.
CORRESPONDENCE OF HEAVEN WITH MAN 6l
As far therefore as his interiors receive heaven, so far man
as to them is heaven in least form after the image of the
greatest. But as far as his interiors do not receive heaven,
so far he is not heaven and an image of the greatest. And
yet his exteriors, which receive the world, may be in form
according to the order of the world, and thus in varied
beauty. For outward beauty, of the body, has its cause
from parents, and from formation in the womb, and is after-
ward preserved by common influx from the world. Hence
it is that the natural form of man differs greatly from the
form of his spiritual man. It has sometimes been shown
me what was the form of a man's spirit, and it was seen
that in some who were comely and beautiful in appearance,
the spirit was deformed, black, and monstrous, so that you
would call it an image of hell, not of heaven ; while in
some not beautiful in ouUvard form, the spirit was well
formed, fair, and angelic. And after death man's spirit
appears such as it had been in the body, when it lived in
it in the world.
100. Correspondence, however, extends more widely than
to man, for there is a correspondence of the heavens with
one another. To the third or inmost heaven corresponds
the second or middle heaven, and to the second or middle
heaven corresponds the first or lowest heaven, which also
corresponds to the bodily forms in man, called his mem-
bers, organs, and viscera. Thus it is the corporeal part of
man in which heaven finally terminates, and on which as
on its base it stands. But this arcanum will be more fully
unfolded elsewhere.
101. Especially is it to be known that all correspondence
with heaven is with the Lord's Divine Human, since from
Him is heaven, and He is heaven, as has been shown in the
previous chapters. For unless the Divine Human flowed
into all things of heaven, and according to correspondences
into all things of the world, there would be no angel nor
man. From this again it is manifest why the Lord became
62 HEAVEN AND HELL
Man and clothed His Divine with the Human from first to
last that it was because the Divine Human from which
was heaven before the Lord's coming, no longer sufficed
for sustaining all things, since man, the basis of the heavens,
had subverted and destroyed order. What the Divine Hu-
man was before the Lord's coming, and what was then the
condition of heaven, may be seen in the extracts appended
to the preceding chapter.
102. Angels are amazed when they hear that there are
men who attribute all things to nature and nothing to the
Divine, and who believe that their body, into which so
many wonders of heaven are collected, has been produced
from nature. Still more are they amazed that the rational
part of man is believed to be from nature, when yet, if men
will but lift their minds a little, they can see that such things
are from the Divine, and not from nature ; and that nature
has been created only that it may clothe the spiritual and,
as a correspondent, present it in the ultimate of order. But
such men they liken to owls, which see in darkness and not
in light.
THERE IS A CORRESPONDENCE OF HEAVEN WITH
ALL THINGS OF THE EARTH.
103. WHAT correspondence is, has been shown in the
preceding chapter, and also that all and each of the things
of the animal body are correspondences. It now follows
in order to show that all things of the earth, and in general
all things of the world, are correspondences.
104. AH things of the earth are distinguished into three
kinds, called kingdoms, namely, the animal kingdom, the
vegetable kingdom, and the mineral kingdom. The things
of the animal kingdom are correspondences in the first
degree, because they live ; the things of the vegetable king-
dom are correspondences in the second degree, because
CORRESPONDENCE OF HEAVEN WITH EARTH 63
they only grow ; the things of the mineral kingdom are
correspondences in the third degree, because they neither
live nor grow. Correspondences in the animal kingdom
are living things of various kinds, as well those that walk
and creep on the ground as those that fly in the air, which
need not be specially named, as they are well known.
Correspondences in the vegetable kingdom are all things
that grow and increase in gardens, forests, fields, and mead-
ows, which also need not be named, because they are well
known. Correspondences in the mineral kingdom are met-
als more and less noble, stones precious and not precious,
earths of various kinds, and also the waters. Besides these
things, those also are correspondences which are prepared
from them for service by human industry, as foods of every
kind, clothing, dwellings and other buildings, with many
other things.
105. The things above the earth, as the sun, moon, and
stars, and also those in the atmosphere, as clouds, mists,
rain, thunder, and lightning, are likewise correspondences.
What proceed from the sun, his presence and absence, as
light and shade, heat and cold, are also correspondences ;
and so, too, what follow 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 exist in nature, from the
least to the greatest, are correspondences. 3 That they are
correspondences is because the natural world with all things
in it, exists and subsists from the spiritual world, and both
worlds from the Divine. It is said also " subsists " because
a- All things in the world and its three kingdoms correspond to
heavenly things in heaven, or things in the natural world to things in
the spiritual, n. 1632, 1881, 2758, 2760-63, 2987-3003, 3213-27. 3483,
3624-49, 4044, 4053, 4116, 4366, 4939, 5116, 5377, 5428, 5477, 9280.
By correspondences the natural world is conjoined to the spiritual
world, n. 8615. Hence all nature is a theatre representative of the
Lord's kingdom, n. 2758, 2999, 3000, 3483, 4938, 4939, 8848, 9280.
64 HEAVEN AND HELL
everything subsists from that from which it exists, subsist-
ence being perpetual existence, and because nothing can
subsist from itself, but from what is prior to itself, thus from
the First, from which, therefore, if it be separated, it per-
ishes and vanishes altogether.
107. All that is correspondent which exists and subsists
in nature from Divine order. The Divine good which pro-
ceeds from the Lord makes Divine order. It begins from
Him, proceeds from Him through the heavens successively
into the world, and is there terminated in ultimates, where
the things which are according to order are correspond-
ences. According to order are all things which are good
and perfect for use, every good thing being good according
to use, while the form has reference to truth, truth being
the form of good. Hence it is that all things in the whole
world and in the nature of the world, which are in Divine
order, have reference to good and truth/
1 08. That all things in the world exist from the Divine
and are clothed with such forms in nature as enable them
to be there and to perform use, and thus to correspond,
is manifestly evident from the various things seen in both
the animal and the vegetable kingdoms. In both are things
that may be seen, by any one who thinks interiorly, to be
from heaven. For illustration a few things out of the
countless number may be mentioned, and first from the ani-
mal kingdom. What knowledge is as it were implanted in
every animal, is known to many. Bees know how to gather
honey from flowers, to build cells of wax, in which to store
away their honey, and so to provide food for themselves and
their families even for the coming winter. Their queen lays
eggs, the rest take care of them and cover them, that a new
race may be born. They live under a sort of government,
b All things in the universe, as well in heaven as in the world, that
are according to order, have relation to good and truth, n. 2451, 3166,
439> 449 5 2 3 2 > 7 2 56> 10122; and to the conjunction of both, in
order to be anything, n. 10555.
CORRESPONDENCE OF HEAVEN WITH EARTH 65
which all know from 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 every-
where serving the human race for candles, and their honey
for adding sweetness to food.
What wonders do we see with worms, the vilest creatures
in the animal kingdom ! They know how to get nourish-
ment from the juice of their proper leaves, and afterward
at the appointed time to invest themselves with a covering,
entering as it were into a womb, and so to hatch out an
offspring of their own kind. Some are first turned into
nymphs and chrysalids, spinning threads about themselves ;
and after the task is done they come out clad with a body
of different form, now furnished with wings, so that they
fly in the air as in their heaven, and pair together and lay
eggs and provide for their posterity. Besides these in par-
ticular, all creatures in general that fly in the air know the
proper food for their nourishment, and not only what it is,
but where to find it; they know how to build nests fot
themselves, one kind in one way and another in another
way ; to lay their eggs in the nests, to sit upon them, to
hatch their young and feed them, and to turn them out
from 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 earliest
infancy not to speak of the wonderful things in the eggs
themselves, in which all things lie ready in their order for
the formation and nourishment of the chick as well as
innumerable other things.
Who that thinks from any wisdom of reason will ever
say that these things are from any other source than from
the spiritual world, which the natural world serves for cloth-
ing what is from it with a body, or for presenting in effect
what is spiritual in its cause ? The reason that the animals
of the earth and the birds of the air are born into all that
66 HEAVEN AND HELL
knowledge, and not man, who is yet of much more value
than they, is because the animals are in the order of their
life, nor have they been able to destroy what is in them
from the spiritual world, since they have no rational faculty.
Man, on the other hand, who thinks from the spiritual
world, because he has 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 led back by Divine means into the order of
heaven.
109. How the things in the vegetable kingdom corre-
spond, may be evident from many things, as that little seeds
grow into trees, put forth leaves, produce flowers, and then
fruit, in which again they develop seeds ; and that these
things take place successively and exist together in such
admirable order as cannot be described in few words. Vol-
umes may be filled and yet there will be still deeper arcana,
relating more closely to their uses, which cannot be ex-
hausted by science. Since these things also are from the
spiritual world, or heaven, which is in the form of man, as
has been shown above in its own chapter, hence all the par-
ticulars in this kingdom, also, have a certain relation to
such things as are in man, as indeed is known to some in
the learned world. That all things in this kingdom are
also correspondences, has been made manifest to me by
much experience ; for very often when I have been in
gardens and have been looking at trees, fruits, flowers,
and vegetables, I have observed their correspondences in
heaven and have spoken with those with whom I saw them,
and have been instructed whence they were and what was
their quality.
no. To know, however, the spiritual things in heaven
to which the natural things in the world correspond, is
given to no one at this day, unless from heaven, since the
knowledge of correspondences is now wholly lost. But
the nature of the correspondence of spiritual things with
CORRESPONDENCE OF HEAVEN WITH EARTH 67
natural, I would illustrate by some examples. The animals
of the earth correspond in general to affections, mild and
useful animals to good affections, fierce and useless ones to
evil affections. In particular, cattle and their young corre-
spond to the affections of the natural mind, sheep and
lambs to the affections of the spiritual mind ; but birds
correspond, according to their species, to the intellectual
things of both spiritual and natural mind/ Hence it is
that various animals, cows and oxen, calves, rams, sheep,
he-goats and she-goats, he-lambs and she-lambs, as also
pigeons and turtle-doves, were accepted for holy use in the
Israelitish Church, which was a representative church, and
sacrifices and burnt-offerings were made of them. For in
that use they corresponded to spiritual things which were
understood in heaven in accordance with their correspond-
ence. That animals, indeed, according to their kinds and
species, are affections, is because they live ; and the life of
each one is from no other source than frQin affection and
according to it. Hence there is inborn in every animal
the knowledge belonging to his life's affection. Man also
is like animals as to his natural man, and is therefore com-
pared to them in common speech, as, if gentle he is called
a sheep or lamb, if fierce, a bear or wolf, if cunning, a fox
or serpent, and so on.
in. There is a similar correspondence with the things
in the vegetable kingdom. A garden in general corresponds
c Animals from correspondence signify affections, mild and useful
animals good affections, fierce and useless ones evil affections, n. 41, 46,
142, 143, 246, 714, 716, 719, 2179, 2180, 3519, 9280; illustrated by
experience from the spiritual world, n. 3218, 5198, 9090. Influx of the
spiritual world into the lives of animals, n. 1633, 3646. Cattle and
their young from correspondence signify affections of the natural mind,
n. 2180, 2566, 9391, 10132, 10407. What sheep signify, n. 4169,
4809; and lambs, n. 3994, 10132. Flying creatures signify intellectual
things, n. 40, 745, 776, 778, 866, 988, 991, 5149, 7441; with variety
according to their kinds and species, from experience from the spiritual
world, n. 3219.
68 HEAVEN AND HELL
to heaven as to intelligence and wisdom, and for this reason
heaven is called the garden of God and paradise/ and also
by man the heavenly paradise. Trees correspond, accord-
ing to their species, to the perceptions and knowledges of
good and truth, from which are intelligence and wisdom.
On this account the ancients, who were acquainted with
correspondences, held their sacred worship in groves/
Hence also it is that in the Word trees are so often men-
tioned, and heaven, the church, and man are compared to
them, as to the vine, the olive, the cedar, and others, and
their good works to fruits. The food also derived from
them, and especially from the seed-harvests of the field,
corresponds to affections for good and truth, because these
nourish spiritual life, as food of the earth nourishes natural
life./ Bread from grain, in general, corresponds to affection
for all good, because it above all else sustains life, and be-
cause it stands for all food. On account of this corre-
spondence, too, the Lord calls Himself the bread of life ;
and loaves of bread were in holy use in the Israelitish
Church, being placed on the table in the tabernacle and
called the bread of presence ; and all the Divine worship
which was performed by sacrifices and burnt-offerings was
called bread. On account of this correspondence, also, the
most holy thing of worship in the Christian Church is the
Holy Supper, in which bread is given and wine..? From
<t A garden and a paradise from correspondence signify intelligence
and wisdom, n. 100, 108; from experience, n. 3220. All things which
have correspondence have that signification in the Word, n. 2896, 2987,
2989, 2990, 2991, 3002, 3225.
f Trees signify perceptions and knowledges, n. 103, 2163, 2682,
2722, 2972, 7692. For this reason the Ancients 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.
/ Foods from correspondence signify such things as nourish spiritual
life, 3114, 4459, 4792, 4976, 5147, 5293, 5340, 5342, 5410, 5426, 5576,
5582, 5588, 5655, 5915, 6277, 8562, 9003.
g Bread signifies every good which nourishes the spiritual life of
CORRESPONDENCE OP HEAVEN WITH EARTH 69
these few examples it may be evident what is the nature of
correspondence.
112. How conjunction of heaven with the world is
effected by means of correspondences shall also be told
in 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
created and formed by the Divine in such manner that uses
may be everywhere so clothed as to be presented in act, or
in effect, first in heaven and afterward in the world, thus
through degrees and by succession even to the ultimate
things of nature. From this it is manifest that the corre-
spondence of natural things with spiritual, or of the world
with heaven, is through uses, and that uses conjoin them ;
and that the forms with which uses are clothed, are so far
correspondences, and so far conjunctions, as they are forms
of the uses. In nature, in its three-fold kingdom, all things
that exist according to order, are forms of uses, or effects
formed from use for use ; and therefore the things in na-
ture are correspondences. But with man, as far as he lives
according to Divine order, thus as far as he is in love to
the Lord and in charity toward the neighbor, so far his
acts are uses in form and are correspondences, by which he
is conjoined to heaven. To love the Lord and the neigh-
bor is in general to perform uses.*
<nan, n. 2165, 2177, 3478, 3735, 3813,4211,4217,4735,4976,9323,
^545, 10686. Such was the signification of the loaves that were on the
{able in the tabernacle, n. 3478, 9545. Sacrifices in general were called
bread, n. 2165. Bread includes all food, n. 2165; and thus signifies
all heavenly and spiritual food, n. 276, 680, 2165, 2177, 3478,6118,
8410.
A Every good has its delight from use and according to use, and
also its quality; hence such as the use is, such is the good, n. 3049,
4984, 7038. Angelic life consists in the goods of love and charity,
thus in performing uses, n. 454. By the Lord, and hence by angels,
only ends, which are uses, are looked at in man, n. 1317, 1645, 5854.
The Lord's kingdom is a kingdom of uses, thus of ends, n. 454, 696,
7O HEAVEN AND HELL
Further it should be known that man is the means by
which the natural world is conjoined with the spiritual, or
that he is the medium of conjunction. For in him are both
natural and spiritual world (see above n. 57) ; and for this
reason, as far as* he is spiritual he is a medium of conjunc-
tion, but as far as he is natural and not spiritual he is not a
medium of conjunction. Still there continues without the
mediumship of man a Divine influx into the world, and
also into the things of the world in man, but not into his
rational faculty.
113. As all things in accordance with Divine order cor-
respond to heaven, so all things contrary to Divine order
correspond to hell. The things that correspond to heaven
all have reference to good and truth, but those that corre-
spond to hell have reference to evil and falsity.
114. Something is now to be said about the knowledge
of correspondences 'and its use. It was said above that the
spiritual world, which is heaven, is conjoined to the natural
world by means of correspondences ; and hence by means
of correspondences there is given to man communication
with heaven. For the angels of heaven do not, like man,
think from natural things. Consequently, when man is in
a knowledge of correspondences, he can be in company
with angels as to the thoughts of his mind, and so be con-
joined to them as to his spiritual or internal man. In
order that there might be conjunction of heaven with man,
the Word was written wholly by correspondences, all and
1 103, 3645, 4054, 7038. To serve the Lord is to perform uses, n.
7038. All and each of the things in man have been formed for use,
n. 3565,4104, 5189, 9297; and from use, so that use is prior to the
organic forms in man through which- use is performed, because use is
from the inflowing of the Lord through heaven, n. 4223, 4926. Man's
interiors, that are of his mind, when he grows to maturity, are formed
also from use and for use, n. 1964, 6815, 9297. Hence 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 [all is done], n. 3565, 4054,
4104, 6815. Use is the first and the last, thus the all of man, n. 1964.
CORRESPONDENCE OF HEAVEN WITH EARTH /I
each of the things in it being correspondent.' And so if
man were in a knowledge of correspondences, he would
understand the Word as to its spiritual sense, and from this
there would be given him to know arcana of which he
sees nothing in the sense of the letter. For in the Word
there is a literal sense and there is a spiritual sense. The
literal sense consists of such things as are in the world, but
the spiritual sense of such things as are in heaven ; and be-
cause the conjunction of heaven with the world is by cor-
respondences, therefore such a Word was given in which
everything, even to an iota, has its correspondence.*
115. I have been instructed from heaven that the most
ancient men on our earth, who were celestial men, thought
from correspondences themselves, and the natural things
of the world before their eyes served them for means of
thinking in this way ; and being such, they were in fellow-
ship with angels and spoke with them. Thus through them
heaven was conjoined to the world, and from this that time
was called the golden age, of which ancient writers say that
the inhabitants of heaven dwelt with men and associated
with them as friends with friends. But after their times
those succeeded who thought, not from correspondences
themselves, but from a knowledge of correspondences, and
then, too, there was conjunction of heaven with man, but
not so intimate. Their time is what is called the silver age.
Afterward those succeeded who indeed knew correspond-
ences, but did not think from this knowledge, because they
were in natural good and not, like those before them, in
spiritual good. Their time was called the copper age.
After this man became successively external and at length
corporeal, and then the knowledge of correspondences was
* The Word is written wholly by correspondences, n. 8615. By the
Word man has conjunction with heaven, n. 2899, 6943, 9396, 940x3,
9401, 10375, I0 45 2 -
* The spiritual sense of the Word is treated of in the little work on
The White Horse spoken of in the Apocalypse.
72 HEAVEN AND HELL
wholly lost and with it acquaintance with heaven and with
many things of heaven. That those ages were named from
gold, silver, and copper, was also from correspondence, '
since from correspondence gold signifies celestial good in
which were the most ancient people, silver spiritual good
in which were the ancient people who succeeded, and cop-
per natural good in which were their next posterity. But
iron, from which the last age takes its name, signifies hard
truth without good.
THE SUN IN HEAVEN.
116. IN heaven the sun of the world does not appear,
nor anything from that sun, because it is all natural. Na-
ture in fact has its beginning from this sun, and whatever
is produced by means of it is called natural. But what is
spiritual, in which heaven is, is above nature and wholly
distinct from what is natural ; nor do the two communicate
except by correspondences. The nature of the distinction
between them may be understood from what has been al-
ready said about degrees (n. 38), and the nature of the
communication from what has been said in the two preced-
ing chapters about correspondences.
117. But though the sun of the world does not appear
in heaven, nor anything from that sun, yet there is a sun
there, light and heat and all things as in the world, with in-
numerable more, but not from the same origin ; for the
things in heaven are spiritual, and the things in the world
are natural. The Sun of heaven is the Lord, the light there
is Divine truth, and the heat is Divine good, which proceed
I Gold from correspondence signifies celestial good, n. 113, 1551,
1552, 5658, 6914, 6917, 9510, 9874, 9881. Silver signifies spiritual
good, or truth from celestial origin, n. 1551, 1552, 2954, 5658. Copper
signifies natural good, n. 425, 1551. Iron signifies truth in the ultimate
of order, n. 425, 426.
THE SUN IN HEAVEN 73
from the Lord as a Sun. From this origin are all things
that exist and are seen in the heavens. But of the light
and heat and things existing from them in heaven, we shall
speak in the following chapters in this chapter only of
the Sun. That in heaven the Lord is seen as the Sun, is
because He is Divine Love, from which all spiritual things
exist, and by means of the sun of the world all natural
things. This Love is what shines as the Sun.
1 1 8. That the Lord is actually seen in heaven as the
Sun, has not only been told me by angels, but has also been
given me at times to see. What, then, I have heard and
seen of the Lord as the Sun, I would here describe in few
words. The Lord is seen as the Sun, not in heaven, but
high above the heavens ; and not directly over head, or in
the zenith, but before the face of the angels, in middle al-
titude, in two distinct places, one before the right eye and
the other before the left eye, at a marked distance. Before
the right eye He appears just like a sun, in fieriness and
magnitude like the sun of the world. But before the left
eye He appears, not as a sun, but as a moon, in magni-
tude and whiteness like the moon of our earth, but with
more splendor and surrounded with as it were several little
moons, of similar whiteness and splendor. That the Lord
is seen in two places with such difference, is because He
is seen by every one according as He is received by him,
thus in one manner by those who receive Him with the
good of love, and in another by those who receive Him
with the good of faith. By those who receive Him with the
good of love, He is seen as a sun, fiery and flamy accord-
ing to the reception. These are in His celestial kingdom.
But by those who receive Him with the good of faith, He is
seen as a moon, white and beaming according to the re-
ception. These are in His spiritual kingdom." The reason
a The Lord is seen in heaven as the Sun, and is the Sun of heaven,
n - I0 53> 3636, 3643, 4060. The Lord is seen as the Sun by those who
are in His celestial kingdom, where love to Him reigns, and as the
74 HEAVEN AND HELL
is that the good of love corresponds to fire, and hence fire
in the spiritual sense is love ; and the good of faith corre-
sponds to light, and light also in the spiritual sense is
faith.* That the Lord appears before the eyes is because
the interiors, which are of the mind, see through the eyes,
from the good of love through the right eye, and from the
good of faith through the left eye ; c for all things at the
right with an angel, and also with man, correspond to good
from which is truth ; and all at the left to truth which is
from good/ The good of faith is in its essence truth from
good.
1 19. From this it is that in the Word the Lord as to love
is compared to the sun, and as to faith to the moon ; and
also that love from the Lord to the Lord is signified by the
sun, and faith from the Lord in the Lord is signified by
the moon, as in the following passages : The light of the
moon shall be as the light of the sun, and the light of the sun
shall be sevenfold, as the light of seven days (Isa. xxx. 26).
And when I shall extinguish thee, I will cover the heavens
and make the stars thereof dark ; I will cover the sun with
Moon by those who are in His spiritual kingdom, where charity to the
neighbor and faith reign, n. 1521, 1529-31, 1837, 4696. The Lord is
seen as the Sun at a middle altitude before the right eye, and as the
Moon before the left eye, n. 1053, 1521, 1529-31, 3636, 3643, 4321,
5097, 7078, 7083, 7173, 7270, 8812, 10809. The Lord has been seen
as the Sun and as the Moon, n. 1531, 7'73- The Lord's Divine Itself
is far above His Divine in heaven, n. 7270, 8760.
b Fire in the Word signifies love in either sense, n. 934, 4906, 5215.
Holy or heavenly fire signifies the Divine Love, 934, 6314, 6832; in-
fernal fire the love of self and 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. 4090, 5071, 6032, 6314. Light signifies
the truth of faith, n. 3195, 3485, 3636, 3643, 3993, 4302, 4413, 4415,
9548, 9684.
c The sight of the left eye corresponds to the truths, of faith, and
the sight of the right eye to their goods, n. 4410, 6923.
d The things on man's right relate to good from which is truth, and
those on his left to truth from good, n. 9495, 9604.
THE SUN IN HEAVEN 75
a cloud, and the moon shall not make her light to shine.
All the luminaries of light of heaven will I make dark over
thee, and set darkness upon thy /#//( Ezek. xxxii. 7, 8). /
will darken the sun in his going forth and the moon shall
not cause her light to shine (Isa. xiii. 10). The sun and
the moon shall be dark, and the stars shall withdraw their
shining. . . . The sun shall be turned into darkness and
the moon into blood (Joel ii. 10, 31 ; iii. 15). The sun be-
came black as sackcloth of hair, and the moon became as
blood, and the stars of heaven fell unto the earth (Rev. vi.
12, 13). Immediately after the tribulation of those days
the sun shall be darkened, and the moon shall not give her
light, and the stars shall fall from heaven (Matt. xxiv. 29).
So also in other passages. By the sun is here signified love,
and by the moon faith, and by stars knowledges of good
and truth/ They are said to be darkened, to lose their
light, and to fall from heaven when they are no more. That
the Lord is seen as the Sun in heaven is evident also from
His appearance when transfigured before Peter, James, and
John, that His face shone as the sun (Matt. xvii. 2). The
Lord was seen in this manner by those disciples when they
were withdrawn from the body and were in the light of
heaven. It was for this reason that the Ancients, with
whom was a representative church, turned the face to the
sun in the east when they were in Divine worship ; and it is
on this account that an eastern aspect was given to temples.
120. How great is the Divine Love and of what quality
may appear from comparison with the sun of the world, as
most ardent and, if you will believe it, much more ardent
than that sun. For this reason the Lord as the Sun does
not flow immediately into the heavens, but the ardor of
His love is tempered on the way by degrees. The tem-
perings appear as radiant belts around the Sun ; and fur-
thermore the angels are veiled with a thin accommodating
e Stars and constellations in the Word signify knowledges of good
and truth, n. 2495, 2849, 4697.
76 HEAVEN AND HELL
cloud, lest they should be harmed by the inflowing love./
For this reason the heavens are more or less near accord-
ing to their reception. The higher heavens, because they
are in the good of love, are nearest to the Lord as the Sun ;
and the lower heavens, because they are in the good of
faith, are more remote from Him. But they who are in no
good, as those who are in hell, are most remote, and vary-
ing in remoteness according as they are in opposition to
good.e
121. When however the Lord is seen in the midst of
heaven, which is often the case, He is not seen encom-
passed with the Sun, but in the form of an angel, yet dis-
tinguished from angels by the Divine beaming through the
face ; for He is not there in person, since in person the
Lord is constantly encompassed with the Sun, but is in
presence by His look. For in heaven it is a common thing
for persons to be seen as present where their look is fixed,
or terminated, although this be very far from the place
where they really are. This presence is called the pres-
ence of internal sight, of which we shall speak again. I
have also seen the Lord out of the Sun, in the form of an
angel, a little below the Sun in its altitude ; and again near
/ Of what nature and how great is the Lord's Divine Love, illus-
trated by comparison with the fire of the sun of the world, n. 6834,
6849, 8644. The Lord's Divine Love is love toward the whole human
race to save it, n. 1820, 1865, 2253, 6872. The love first going forth
from the fire of the Lord's love does not enter heaven, but is seen as
radiant belts about the Sun, n. 7270. The angels are also veiled with
a corresponding thin cloud, lest they be harmed by the inflowing of the
burning love, n. 6849.
g The Lord's presence with the angels is according to their recep-
tion of the good of love and faith from Him, n. 904, 4198, 4320, 6280,
6832, 7042, 8819, 9680, 9682, 9683, 10106, 10811. The Lord appears
to each one according to his quality, n. 1861, 3235, 4198, 4206. The
hells are removed from the heavens because they cannot bear the pres-
ence of the Divine Love from the Lord, n. 4299, 7519, 7738, 7989,
8137, 8265, 9327. For this reason the hells are far removed from the
heavens, and this is the great gulf, n. 9346, 10187.
THE SUN IN HEAVEN 77
by, in like form, with beaming face. Once too He was
seen in the midst of angels, as a flame-like radiance.
122. The sun of the world appears to the angels as
something dark opposite to the Sun of heaven, and the
moon as something obscure opposite to the Moon of
heaven, and this constantly. The reason is that the world's
fieriness corresponds to the love of self, and the light there-
from corresponds to what is false from that love ; and the
love of self is directly opposed to the Divine Love, and
what is false from that love is directly opposed to the Di-
vine Truth ; and what is opposed to the Divine Love and
the Divine Truth is darkness to the angels. This is why to
adore the sun of this world and the moon and to bow down
to them, signifies in the Word to love self and the falses
which are from self-love, and those who worship them
were to be cut off (Deut. iv. 19 ; xviii. 3, 4, 5 ; Jer. viii. i,
2; Ezek. viii. 15, 16, 18; Apoc. xvi. 8; Matt. xiii. 6}. h
123. Since the Lord is seen in heaven as the Sun, from
the Divine Love which is in Him and from Him, all in the
heavens turn constantly to Him, those in the celestial
heaven as to the Sun, and those in the spiritual heaven as
to the Moon. But those who are in hell turn to the dark-
ness and obscurity which are in the opposite direction, thus
backward from the Lord ; for the reason that all who are
in the hells are in the love of self and the world, thus op-
posed to the Lord. Those who turn to the darkness which
is in the place of the sun of the world, are in the hells be-
hind and are called genii ; but those who turn to the obscu-
rity which is in the place of the moon, are in the hells
more in front and are called spirits. This is why those in
* The sun of the world is not seen by the angels, but in its place
something dark, behind, opposite to the Sun of heaven or the Lord,
n. 7078, 9755. Sun in the opposite sense signifies the love of self, n.
2441 ; and in this sense by adoring the sun is signified to adore what is
contrary to heavenly love or to the Lord, n. 2441, 10584. The Sun of
heaven is thick darkness to those who are in the hells, n. 2441.
78 HEAVEN AND HELL
the hells are said to be in darkness, and those in the
heavens in light. Darkness signifies falsity from evil, and
light truth from good. That they turn in this way is be-
cause all in the other life look to what reigns in their inte-
riors, thus to their loves, and interiors make the face of an
angel and a spirit ; and in the spiritual world there are not
fixed quarters, as in the natural world, but the face is what
determines them. Man too as to his spirit turns in like man-
ner, backward from the Lord if in the love of self and the
world, and toward Him if in love to Him and the neighbor.
But man does not know this, because he is in the natural
world, where quarters are fixed according to the rising and
setting of the sun. This, however, since it cannot be easily
comprehended by man, will be illustrated hereafter, when
we treat of Quarters, Space, and Time in heaven.
124. Because the Lord is the Sun -of heaven and all
things that are from Him look to Him, the Lord is also the
common centre, from which is all direction and determina-
tion.* And so also all things beneath are in His Presence
and under His auspices, both in the heavens and on the
earths.
125. Now then may be seen in clearer light what was
said and shown in previous chapters about the Lord, that
He is the God of heaven (n. 2-6) ; that His Divine makes
heaven (n. 712) ; that the Lord's Divine in heaven is love
to Him and charity toward the neighbor (n. 13-19) ; that
there is a correspondence of all things of the world with
heaven, and through heaven with the Lord (n. 87-115) ;
as also that the sun and moon of the world are corre-
spondences (n. 105).
i The Lord is the common centre to which all things of heaven
turn, n. 3633.
LIGHT AND HEAT IN HEAVEN.
126. THAT there is light in heaven those cannot appre-
hend who think only from nature ; when yet in the heavens
there is light so great that it exceeds by many degrees the
noonday light of the world. This light I have often seen,
even at evening and in the night. At first I wondered when
I heard angels say that the light of the world is scarcely
more than shade in comparison with the light of heaven ;
but now that I have seen, I can bear witness that it is so.
The brightness and splendor of the light of heaven are
such as cannot be described. All that I have seen in the
heavens has been seen in that light, and thus more clearly
and distinctly than things in this world.
127. The light of heaven is not natural, as the light of
the world, but it is spiritual, since it is from the Lord as
the Sun, and this Sun is the Divine Love, as has been shown
in the foregoing chapter. What proceeds from the Lord as
the Sun is called in the heavens Divine truth, but in its
essence is Divine good united to Divine truth. From this
the angels have light and heat, from Divine truth light, and
from Divine good heat. Hence it may be evident that the
light of heaven, because from such a source, is spiritual and
not natural, and likewise the heat. a
128. That Divine truth is light to angels, is because
angels are spiritual, and not natural. Spiritual beings see
from their Sun, and natural from theirs. Divine truth is
that from which angels have understanding, and their un-
derstanding is their inner sight, which flows into and pro-
duces their outer sight. Hence what is seen in heaven
All light in heaven is from the Lord as the Sun, n. 1053, 1521,
3'95 3341. 3636, 3643. 4415. 9548, 9684, 10809. The Divine truth
proceeding from the Lord appears in heaven as light, and furnishes all
the light of heaven, 3195, 3223, 5400, 8644, 9399, 9548, 9684.
8o "HEAVEN AND HELL
from the Lord as the Sun, is seen in light. * Since this is
the source of light in heaven, the light is varied according
to the reception of Divine truth from the Lord ; or which
is the same thing according to the intelligence and wis-
dom in which the angels are. And so the light is different
in the celestial kingdom from what it is in the spiritual
kingdom, and different in each society. The light in the
celestial kingdom appears flamy, because the angels there
receive light from the Lord as the Sun ; but the light in
the spiritual kingdom is white, because the angels there re-
ceive light from the Lord as the Moon (see above, n. 118).
So too the light differs in different societies, and again in
each society, those being in greater light who are in the
middle, and those in less who are in the circumference
(see n. 43). In a word, angels have light in the same de-
gree in which they are recipients of the Divine truth, thai
is, in intelligence and wisdom from the Lord.* 7 Hence the
angels of heaven are called angels of light.
129. Because the Lord in the heavens is Divine truth
and the Divine truth there is light, the Lord in the Word is
called Light, and so is all truth from Him, as in the follow-
ing passages. Jesus said, I 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 ix. 5). Jesus
said unto them, Yet a little while is the light with you.
Walk while ye have the light, lest darkness come upon you.
. . . While ye have light, believe in the light, that ye may be
the children of light (John xii. 35, 36). I am come a light
6 The light of heaven illumines both the sight and the understand-
ing of angels and spirits, n. 2776, 3138.
c The light in heaven is according to the angels' intelligence and
wisdom, n. 1524, 1529, 1530, 3339. The differences of light in the
heavens are as many as are the angelic societies, since there are endless
varieties in the heavens as to good and truth, and so as to wisdom and
intelligence, 684, 690, 3241, 3744, 3745, 4414, 5598, 7236, 7833, 7836.
LIGHT AND HEAT IN HEAVEN 8 1
into the world, that whosoever believeth in Me should not
abide in darkness (John xii. 46). Light is come into the
world, and men loved darkness rather than light (John iii.
19). John says of the Lord, This is the true light, which
lighteth every man (John i. 9 ; see also ver. 4). The people
which sat in darkness saw great light, and to them which
sat in the region and shadow of death light is sprung up
(Matt. iv. 1 6). I will give Thee for a covenant of the peo-
ple, for a light of the Gentiles (Isa. xlii. 6). I have estab-
lished Thee for a light to the Gentiles, that Thou mayest be
My salvation unto the end of the earth (Isa. xlix. 6). And
the nations of them which are saved shall walk in His light
( Apoc. xxi. 24) . O send out Thy light and Thy truth ; let
them lead me (Psalm xliii. 3). In these and other passages
the Lord is called light from Divine truth, which is from
Him ; and the truth itself is also called light. Since light
in the heavens is from the Lord as the Sun, when He was
transfigured before Peter, James, and John, His face shone
as the sun and His raiment was white as the light (Matt,
xvii. 2). And His raiment became shining, exceeding white
as snow, so as no fuller on earth can white them (Mark. ix.
3). The Lord's garments had this appearance because
they represented Divine truth which is from Him in the
heavens. Garments in the Word also signify truths, <* on
which account it is said in David, Jehovah,-Thou coverest
Thyself with light as with a garment (Psalm civ. 2).
130. That the light in the heavens is spiritual and is Di-
vine truth, may be concluded also from this, that man too
has spiritual light, and from this light enlightenment, so far
as he is in intelligence and wisdom from Divine truth. Man's
spiritual light is the light of his understanding, whose ob-
jects are truths, which he arranges analytically into orders,
d Garments in the Word signify truths, because these clothe good,
1073, 2576, 5248, 5319, 5954, 9216, 9952, 10536. The Lord's gar-
ments when He was transfigured, signified Divine truth proceeding
from His Divine love, 9212, 9216.
82 HEAVEN AND HELL
forms into reasons, and from them draws conclusions in
series/ That it is real light from which the understanding
sees such things, the natural man does not know, because
he does not see it with his eyes nor perceive it by thought ;
and yet many know the light and distinguish it from natural
light, in which are those who think naturally and not spirit-
ually. They think naturally who look only into the world
and attribute all things to nature, but they think spiritually
who look to heaven and attribute all things to the Divine.
That the light which enlightens the mind is true light, quite
distinct from the light which is called natural light [lumen],
has many times been given me to perceive and also to see.
I have been elevated into that light interiorly by degrees,
and as I was elevated my understanding became enlight-
ened, till at length I perceived what I did not perceive be-
fore, and at last such things as I could not even compre-
hend by thought from natural light. I was sometimes
indignant that these things were not comprehended in nat-
ural light, when they were so clearly and plainly perceived
in the light of heaven./ Because the understanding has its
light, it is said of it, as of the eye, that it sees and is in light
when it perceives, and that it is "in obscurity and shade
when it does not perceive, and so on.
t The light of heaven illumines man's understanding and by rea-
son of it man is rational, 1524, 3138, 3167, 4408, 6608, 8707, 9128,
9399, 10569. The understanding is enlightened because it is a recip-
ient of truth, 6222, 6608, 10659. The understanding is enlightened
so far as man receives truth in good from the Lord, 3619. The under-
standing is such as are the truths from good, from which it is formed,
10064. The understanding has light from heaven, as the sight has
light from the world, 1524, 5114, 6608, 9128. The light of heaven
from the Lord is always present with man, but it flows in so far only as
man is in truth from good, 4060, 4214.
f When man is elevated from the sensual, he comes into milder
light, and at length into heavenly light, 6313, 6315, 9407. There is
actual elevation into the light of heaven when man comes into intel-
ligence, 3190. How great a light was perceived when I was withdrawn
from worldly ideas, 1526, 6608.
LIGHT AND HEAT IN HEAVEN 83
131. Since the light of heaven is Divine truth, this light
is also Divine wisdom and intelligence, and therefore the
same is meant by being elevated into the light of heaven
as by being elevated into intelligence and wisdom and being
enlightened. For this reason the light with angels is just
in the same degree as their intelligence and wisdom. Be-
cause the light of heaven is Divine wisdom, in that light
all are known as to their quality ; every one's interiors lie
open to view in his face just as they are, and not the least
thing is hid. Interior angels also love that all things with
them should lie open, since they will nothing but good. It
is otherwise with those beneath heaven, who do not will
what is good ; they for this reason fear greatly to be seen
in the light of heaven. And, wonderful to tell, those in hell
appear to one another as men, but in the light of heaven
as monsters, of horrid face and form, the very form of their
own evil.*" And so with man as to his spirit when seen by
angels, if good he appears as a man, beautiful according to
his good, if evil as a monster, ugly according to his evil.
From this it is plain that all things are made manifest in
the light of heaven, and this because the light of heaven
is Divine truth.
132. Since Divine truth is light in the heavens, all truths,
wherever they are, whether within an angel or without
him, even whether within the heavens or without, shine
with light. Yet truths without the heavens do not shine like
truths within, but they shine coldly, like something snowy
without heat, since they do not draw their essence from
good as do truths within the heavens. That cold light
therefore vanishes when the light of heaven falls on it, and
if there is evil underneath, is turned into darkness. This
I have sometimes seen, with many other noteworthy things
about the shining of truths, which are here passed by.
g Those who are in the hells in their own light, which is light as
from burning coals, appear to themselves as men, but in the light of
heaven are seen as monsters, 4532, 4533, 4674, 5057, 5058, 6605, 6626.
84 HEAVEN AND HELL
133. To speak now of the heat of heaven in its es-
sence this heat is love. It comes forth from the Lord as
the Sun, which is Divine Love in the Lord and from the
Lord as has been shown in the preceding chapter. From
this it is plain that the heat of heaven is spiritual, as well
as the light of heaven, because from the same source.*
There are two things which come forth from the Lord as
the Sun, Divine truth and Divine good ; Divine truth is
manifested in the heavens as light, and Divine good as
heat ; but Divine truth and Divine good are so united that
they are not two, but one. And yet with angels they are
separated, for there are angels who receive Divine good
more than Divine truth, and there are those who receive
Divine truth more than Divine good. The former are in
the Lord's celestial kingdom, and the latter in His spiritual
kingdom. The most perfect angels are those who receive
both in like degree.
134. The heat of heaven, like the light of heaven, is
everywhere varied, differing in the celestial kingdom from
what it is in the spiritual kingdom, and differing in each so-
ciety not only in degree but also in quality. It is more
intense and more pure in the Lord's celestial kingdom, be-
cause the angels there receive Divine good more ; and less
intense and pure in His spiritual kingdom, because the
angels there receive Divine truth more. In each society,
too, the heat varies according to reception. There is heat
also in the hells, but unclean.* The heat of heaven is what
is meant by sacred and heavenly fire, and the heat of hell
* There are two sources of heat and also two sources of light, the
sun of the world and the Sun of heaven, 3338, 5215, 7324. Heat from
the Lord as the Sun is affection of love, 3636, 3643. Hence spiritual
heat is in its essence love, 2146, 3338, 3339, 6314.
There is heat in the hells, but unclean, 1773, 2757, 3340. And
the odor from it is as the odor from dung and excrement in the world,
and in the worst hells as the odor of dead bodies, 814, 815, 817, 943,
944, 5394-
LIGHT AND HEAT IN HEAVEN 85
by profane and infernal fire. By both is meant love, but
by heavenly fire love to the Lord and the neighbor, and
every affection of these loves ; and by infernal fire love of
self and of the world and every lust of these loves. That
love is heat from a spiritual source is evident from growing
warm with love ; for a man is kindled, and grows warm ac-
cording to its nature and degree, and its heat is shown when
opposed. So it is common to speak of being kindled, of
growing warm, of burning, of boiling, of being on fire,
both in regard to the affections of the love of good, and
also to the lusts of the love of evil.
135. That love coming forth from the Lord as the Sun
is felt in heaven as heat, is because the interiors of the
angels, from the Divine good that is from the Lord, are in
love, and hence their exteriors which thereby grow warm
are in heat. For this reason, in heaven heat and love so
correspond to each other that every one there is in heat
such as is his love, according to what was said just above.
The heat of the world does not enter heaven at all, because
it is too gross, and is natural, not spiritual. It is otherwise
with men, because they are in both the spiritual world and
the natural world. They as to their spirit grow warm just
according to their loves, but as to the body they grow warm
from both the heat of their spirit and from the heat of the
world. The former flows into the latter, because they cor-
respond. What is the nature of the correspondence of
both kinds of heat may be evident from animals, that their
loves, chief of which is that of producing offspring of their
race, burst forth into activity according to the presence and
influence of heat from the sun of the world, which is only
in spring and summer time. They are much mistaken who
think that the world's heat flows in and produces the loves,
for there is no influx from natural into spiritual, but only
from spiritual into natural : this influx is from Divine order,
but the other would be contrary to this order.*
k There is spiritual influx, but not physical, thus there is influx from
86 HEAVEN AND HELL
136. Angels like men have understanding and will. The
light of heaven makes the life of their understanding, be-
cause this light is Divine truth and Divine wisdom there-
from ; and the heat of heaven makes the life of their will,
because the heat of heaven is Divine good and Divine love
therefrom. The very life itself of angels is from heat, but
not from light, except so far as heat is in it. That life is
from heat is manifest, for when heat is removed life per-
ishes. So it is with faith without love, or with truth with-
out good ; for truth called the truth of faith is light, and
good called the good of love is heat. ' These things are
seen more plainly from the world's heat and light to which
the heat and light of heaven correspond. From the world's
heat, joined with light, all things on the earth are quickened
and grow, as in spring and summer ; but from light separate
from heat nothing is quickened to grow, but all things lie
torpid and die, as in winter, when heat and light are not
conjoined, heat being absent though light remains. From
this correspondence heaven is called paradise, since there
truth is joined to good, or faith to love, as light to heat in
spring time on the earth. From these things the truth is
now more clearly evident, which was stated in its own chap-
ter (n. 13-19), that the Divine of the Lord in heaven is
love to Him and charity toward 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 without Him was
the spiritual world into the natural, but not from the natural world into
the spiritual, 3219, 5119, 5259, 5427, 5428, 5477, 6322, 9109, 9110.
l Truths without good are not in themselves truths, because they
have no life; for truths have all their life from good, 9603. Thus they
are as a body without a soul, 3180, 9154. Truths without good are not
accepted by the Lord, 4368. What truth is without good, thus what
faith is without love, and what truth is from good, or faith from love,
1949-51, 1964, 5830 5951. It comes to the same thing whether you
say truth or faith, and good or love, since truth is of faith and good is
of love, [2231,] 2839, 4352, 4997, 7178, 7623, 7624, 10367.
LIGHT AND HEAT IN HEAVEN 87
not anything made that was made. In Him was life, and
the life was the light of men. . . . He was in the world
and the world was made through Him. . . . And the Word
was made flesh and dwelt among us, and we beheld His
glory (i. 1-14). That it is the Lord who is meant by the
Word is plain, for it is said that the Word was made flesh ;
but what is more particularly meant by the Word has not
yet been known, and so is to be told. The Word in this
passage is the Divine truth, which is in the Lord and from
the Lord." 1 For this reason He is also called the light,
which is the Divine truth, as has been already shown in this
chapter. That all things were created and made through
the Divine truth, will now be explained. In heaven the
Divine truth has all power, and without it there is no power
at all." All angels from the Divine truth are called powers,
and are powers just so far as they are recipients or recep-
tacles of it. By it they prevail over the hells and over all
who oppose them. A thousand enemies there cannot stand
against a single ray of the light of heaven, which is Divine
truth. And because angels are angels from their reception
of Divine truth, it follows that the whole heaven is from no
other source, since heaven consists of angels. That there
is so great power in Divine truth those cannot believe who
have no other idea of truth than as of thought or speech,
in which there is no power in itself, except as others do it
from obedience. But in Divine truth there is power in it-
* Word in the Sacred Scripture signifies various things, namely,
speech, thought of the mind, everything which really exists and is any-
thing, and in the supreme sense the Divine truth, and the Lord, 9987.
Word signifies Divine truth, 2803, 2894, 4692, 5075, 5272, 9383, 9987.
Word signifies the Lord, 2533, 2859.
That the Divine truth proceeding from the Lord is what has all
power, 6948, 8200. All power in heaven belongs to truth from good,
3091, 35 6 3, 6344, 6423, 8304, 9643, 10019, 10182. Angels are called
powers and are powers from the reception of Divine truth from the
Lord, 9639. Angels are recipients of Divine truth from the Lord and
therefore in the Word are called gods, 4295, 4402, 7873, 8192, 8301.
88 HEAVEN AND HELL
self, and such power that by means of it heaven is created
and the world is created, with all things therein. That
there is such power in Divine truth may be illustrated by
two comparisons, by the power of truth and good in man,
and by the power of light and heat from the sun in the
world. By the power of truth and good in man since
all things that man does, he does from his understanding
and will, from the will by means of good and from the un-
derstanding by means of truth ; for all things in the will
have reference to good, and all things in the understanding
have reference to truth." From good and truth, then, man
moves his whole body, and a thousand things therein rush
with one accord to do their will and pleasure. From this
it is manifest that the whole body is formed for subservi-
ence to good and truth and, consequently, that it is formed
from good and truth. By the power of heat and light from
the sun in the world since all things that grow in the
world, as trees, grain, flowers, grasses, fruits, and seeds,
exist in no other way than by the heat and light of the sun ;
from which it is manifest what power of production there
is in that heat and light. What then must be the power in
Divine light, which is Divine truth, and in Divine heat,
which is Divine good ! from which because heaven exists,
the world also exists, since the world exists by means of
heaven, as has been already shown. From these things it
may be evident how it is to be understood that all things
were made through the Word, and that without the Word
nothing was made that was made ; and also that the world
was made through Him, that is, through the Divine truth
from the Lord/ For the same reason in the book of cre-
The understanding is recipient of truth, and the will recipient of
good, 3623, 6125, 7503, 9300, 9930. Therefore all things in the un-
derstanding have reference to truths, whether they are really truths or
are believed to be by man, and all things in the will in like manner
have reference to goods, 803, 10122.
> Divine truth proceeding from the Lord is the only real thing,
THE FOUR QUARTERS IN HEAVEN 89
ation, light is first spoken of and then the things that are
from the light (Gen. i. 3, 4). Hence also all things in the
universe, both in heaven and in the world, have reference
to good and truth and to their conjunction, in order to be
anything.
139.* It is to be known that the Divine good and the
Divine truth which are from the Lord as the Sun in the
heavens, are not in the Lord, but from the Lord. In the
Lord is only Divine Love, which is the Being \_Esse~] from
which the Divine good and Divine truth exist. Existing
from Being is meant by proceeding. This too may be il-
lustrated by comparison with the sun of the world. Heat
and light in the world are not in the sun but from the sun.
In the sun is only fire, and from this heat and light proceed.
140. Since the Lord as the Sun is Divine Love, and Di-
vine Love is Divine good itself, therefore the Divine which
proceeds from Him, which is His Divine in heaven, is for
the sake of distinction called Divine truth, although it is
Divine good united to Divine truth. This Divine truth is
what is called the Holy proceeding from Him.
THE FOUR QUARTERS IN HEAVEN.
141. IN heaven as in the world there are four quarters,
east, south, west, and north, determined in the one world
as in the other by its sun ; in heaven by the Sun of heaven,
which is the Lord, in the world by the sun of the world.
And yet there is much difference. In the first place, it is
called south in the world 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 equi-
6880, 7004, 8200. By means of Divine truth all things are created and
made, 2803, 2884, 5272, 7678.
* [No number 138 is found in the original.]
QO HEAVEN AND HELL
nox, and west where it then sets. Thus in the world all the
quarters are determined from the south. But in heaven it
is called east where the Lord is seen as the Sun, opposite
is the west, at the right in heaven is the south, and at the
left the north ; and this in every turning of their face and
body. Thus in heaven all the quarters are determined from
the east. The reason why it is called the east [Orient]
where the Lord is seen as the Sun, is, that all origin \origd\
of life is from Him as the Sun ; and also as far as angels
receive heat and light, or love and intelligence from the
Lord, so far He is said to arise \exoriri\ with them.
Hence also it is that in the Word the Lord is called the
East \_Orien t~\. a
142. Another difference is that to the angels the east is
always before the face, the west behind, the south to the
right, and the north to the left. But since this cannot
easily be comprehended in the world, for the reason that
man turns his face to. every quarter, it shall be explained.
The whole heaven turns itself to the Lord as to its common
centre, and so all the angels turn themselves to Him. On
earth also, as is well known, all things have direction to-
ward a common centre ; but the direction in heaven differs
from that in the world, inasmuch as in heaven they turn
the front parts to the common centre, but in the world the
lower parts of the body. This direction in the world is
what is called centripetal force, and also gravitation. The
interiors of angels are really turned to the front, and since
they present themselves in the face, therefore the face is
what determines the quarters.*
143. But that in every turning of the face and body the
<* The Lord is the east in the supreme sense, because He is the Sun
of heaven, which is always rising and never setting, 101, 5097, 9668.
b All in heaven turn to the Lord, 9828, 10130, 10189, 10420. The
angels however do not turn themselves to the Lord, but the Lord turns
them to Himself, 10189. The presence of angels is not with the Lord,
but the presence of the Lord is with angels, 9415.
THE FOUR QUARTERS IN HEAVEN QI
angels have still the east before the face, is yet more diffi-
cult of comprehension in the world, because of man's hav-
ing each quarter before his face according as he turns, and
must also be explained. Angels like men turn their faces
and bend their bodies in every direction, and yet have
always the east before their eyes. But the turnings of
angels are not the same as the turnings of men, since they
are from another origin. They appear indeed like, but yet
are not like. The reigning love is the origin with angels,
and from this are all determinations of direction with both
angels and spirits ; for, as has just been said, their interiors
are actually turned toward their common centre, thus in
heaven to the Lord as the Sun. On this account, since
their love is continually before their interiors, and the face
exists from the interiors, being their outward form, they
have always before the face their reigning love. Thus in
the heavens it is the Lord as the Sun, because it is from
Him they have their love.^ And since the Lord Himself
is in His own love in angels, it is the Lord who causes them
to look to Him whithersoever they turn. These matters
cannot be explained any farther now, but in subsequent
chapters, particularly where we treat of representations and
appearances, and of time and space in heaven, they will be
presented more clearly to the understanding. That angels
have the Lord constantly before the face has been given me
to know and perceive from much experience ; for, when-
ever I have been in company with angels, the Lord's pres-
ence has been observed before my face, and, though not
seen, He was yet perceived in light. Angels too have often
c All in the spiritual world constantly turn to their loves, and the
quarters there have their beginning and their determination from the
face, 10130, 10189, 10420, 10702. The face is formed to correspond-
ence with the interiors, 4791-4805, 5695. Hence the interiors shine
forth from the face, 3527, 4066, 4796. With angels the face makes
one with the interiors, 4796, 4797, 4799, 5695, 8250. The influx of
the interiors into the face and its muscles, 3631, 4800.
Q2 HEAVEN AND HELL
declared that it is so. And because the Lord is constantly
before the faces of angels, it is said in the world of those
who believe in God and love Him, that they have God
before their face and their eyes, that they look to Him, and
that they see Him. That man speaks in this way is from
the spiritual world, from which are many things in human
speech, though man knows not whence they are.
144. That there is such a turning to the Lord is one of
the wonderful things in heaven. There may be many to-
gether in one place, turning the face and body some one
way and some another, and yet all see the Lord before
them and have every one the south at his right, the north
at his left, and the west behind him. Another wonderful
thing is that, although angels look always to the east, yet
they have also a look toward the other three quarters ; but
the look to these is of their interior sight, which is of
thought. And it is yet another wonderful thing, that in
heaven it is never permitted any one to stand behind
another and look toward the back of his head, for then
the influx of good and truth from the Lord would be dis-
turbed.
145. Angels see the Lord one way, and the Lord sees
the angels another way. Angels see the Lord through the
eyes ; but the Lord sees the angels in the forehead, for the
reason that the forehead corresponds to love, and the Lord
through love flows into their will, and causes Himself to be
seen through the understanding, to which the eyes corre-
spond/
146. The quarters in the heavens which form the Lord's
celestial kingdom differ from the quarters in the heavens
d The forehead corresponds to heavenly love, and therefore that
love is signified by forehead in the Word, 9936. The eye corresponds
to the understanding, because the understanding is internal sight, 2701,
4410, 4526, 9051, 10569. For this reason to lift up the eyes and be-
hold, signifies to understand, to perceive, and to observe, 2789, 2829,
3198, 3202, 4083, 4086, 4339, 5684.
THE FOUR QUARTERS IN HEAVEN 93
which form His spiritual kingdom, for the reason that He
is seen by the angels in His celestial kingdom as the Sun,
but by the angels in * His spiritual kingdom as the Moon;
and the east is where the Lord is seen. The distance be-
tween the position of the Sun and that of the Moon is
thirty degrees, and there is a similar difference in the posi-
tion of the quarters. That heaven is distinguished into
two kingdoms, called the celestial kingdom and the spirit-
ual kingdom, may be seen in its own chapter (n. 20-28) ;
and that the Lord is seen in the celestial kingdom as the
Sun, and in the spiritual kingdom as the Moon (n. 118).
Nevertheless the quarters of heaven do not on this account
become confused, since the spiritual angels cannot ascend
to the celestial angels, nor the celestial descend to the spir-
itual, as may be seen above (n. 35).
147. From this it is manifest what is the nature of the
presence of the Lord in the heavens, that He is everywhere,
and with every one in the good and truth which proceed
from Him ; consequently that with angels He is in His
own, as was said above (n. 12). The perception of the
Lord's presence is in their interiors. From these their eyes
see, and thus they see Him out of themselves, because
there is continuity [of what is within with what is without].
From this it may be evident in what way it is to be under-
stood that the Lord is in them and they in the Lord, ac-
cording to His own words, Abide in Me and I in you (John
xv. 4). He that eateth My flesh and drinketh My blood
abideth in Me and I in him (John vi. 56). The Lord's
flesh signifies Divine good and His blood Divine truth.'
148. In the heavens all dwell distinct according to
quarters. To the east and west dwell those who are in the
good of love, to the east those who are in clear perception
e The Lord's flesh in the Word signifies His Divine Human, and
the Divine good of His love, 3813, 7850, 9127-, 10283. And the Lord's
blood signifies Divine truth and the holy of faith, 4735, 6978, 7317,
7326, 7846, 7850, 7877, 9127, 9393, 10026, 10033, IOI 5 2 10210.
94 HEAVEN AND HELL
of it, to the west those who are in obscure perception of it.
To the south and north dwell those who are in wisdom from
this good of love, to the south those who are in clear light
of wisdom, to the north those who are in obscure light of
it. In the same order dwell both the angels of the Lord's
spiritual kingdom and those of His celestial kingdom, with
difference, however, according to their good of love and
their light of truth from good. For, the love in the celes-
tial kingdom is love to the Lord, and the light of truth
therefrom is wisdom ; but in the spiritual kingdom the love
is love toward the neighbor, which is called charity, and the
light of truth therefrom is intelligence, which is also called
faith (see above, n. 23). There is a difference also as to
quarters, these differing in the two kingdoms thirty degrees,
as was said just above (n. 146).
149. In like order in reference to one another dwell the
angels in each society of heaven, to the east in the society
those who are in greater degree of love and charity, to
the west those who are in less degree ; to the south those
who are in greater light of wisdom and intelligence, and to
the north those who are in less. They dwell thus distinct
because each society represents heaven and also is a heaven
in less form (see above, n. 5158). In like order they sit
in their assemblies. They are brought into this order from
the form of heaven, from which every one knows his place.
It is also provided by the Lord that in each society there
be those of every kind, for the reason that heaven is in
form everywhere like itself; but yet the arrangement of the
whole heaven differs from the arrangement of a society, as
what is general from what is particular ; for the societies
toward the east excel those toward the west, and those to-
ward the south excel those toward the north.
150. From this it is that the quarters in the heavens sig-
nify such things as are with those who dwell in them ; the
east signifies love arid its good in clear perception, the west
the same in obscure perception ; the south wisdom and in-
THE FOUR QUARTERS IN HEAVEN 95
telligence in clear light, and the north the same in obscure
light. And because such is the signification of the quarters
in heaven, they have a similar signification in the internal
or spiritual sense of the Word,/ since the internal or spir-
itual sense of the Word is altogether according to what is
in heaven.
151. It is the reverse with those who are in the hells.
They do not look to the Lord as the Sun or as the Moon,
but backward from the Lord to that darkness which is in
the place of the sun of the world, and to the shade which
is in place of- the earth's moon ; those who are called genii
to the darkness which is in place of the sun of the world,
and those who are called spirits to the shade which is in
place of the earth's moon.*" That the world's sun and the
earth's moon do not appear in the spiritual world, but in
place of that sun something dark from what is opposed to
the Sun of heaven, and in place of that moon something
of shade from what is opposed to the Moon of heaven,
may be seen above (n. 122). For this reason the quarters
to those in the hells are opposite to the quarters of heaven.
The east to them is where that darkness and shade are.
The west is where the Sun of heaven is. The south is to
their right, and the north to their left ; and this also in
every turning of their body. Nor can they face otherwise,
because every direction of their interiors and thus every
determination tends and strives that way. That the direc-
tion of the interiors and thus the actual determination of
all in the other life is according to their love, may be seen
above (n. 143). The love of those who are in the hells is
/ The east in the Word signifies love in clear perception, n. 1 250,
3708; the west love in obscure perception, n. 3708, 9653; the south a
state of light, or of wisdom and intelligence, n. 1458, 3708, 5672; and
the north that state in obscurity, n. 3708.
g Who and of what quality they are who are called genii, and who
and of what quality they are who are called spirits, n. 947, 5035, 5977,
8593, 8622, 8625.
96 HEAVEN AND HELL
the love of self and the world, and these loves are what are
signified by the sun of the world and the moon of the earth
(see n. 122). These loves are also opposite to love to the
Lord and love toward the neighbor.* This is why they turn
backward from the Lord to this darkness and shade. Those
who are in the hells dwell also according to their quarters,
those who are in evils from the love of self, from their east
to their west, and those who are in the falsities of evil from
their south to their north. But of this more will be said
below when treating of the hells.
152. When any evil spirit comes among -the good, the
quarters there are wont to be so confused that the good
scarcely know where their east is. This I have sometimes
seen take place and have also heard of it from spirits, who
made complaint.
153. Evil spirits are sometimes seen turned toward the
quarters of heaven and then they have intelligence and
perception of truth, but no affection for good ; and as
soon as they turn back to their own quarters, they are in
no intelligence and perception of truth, saying then that
the truths which they heard and perceived are not truths
but falsities, and they wish falsities to be truths. I am in-
formed in regard, to this turning, that with the evil the in-
tellectual part of the mind can be so turned, but not the
voluntary part ; and that this is so provided by the Lord
to the end that every one may be able to see and acknowl-
edge truths, but that no one receives them unless he is in
good, since it is good that receives truths and never evil ;
also that the case is similar with man, in order that he may
be amended by means of truths, but that still he is not
A They who are in the loves of self and of the world turn themselves
backward from the Lord, n. 10130, 10189, 10420, 10702. Love to the
Lord and charity toward the neighbor make heaven, as the love of self
and the love of the world make hell, because they are opposite, n.
2041, 3610, 4225, 4776, 6210, 7366, 7369, 7490, 8232, 8678, 10455,
10741-45.
CHANGES OF STATE OF ANGELS 97
amended any farther than he is in good ; and that for this
reason man can in like manner be turned to the Lord, but
if he is in evil as to life, he immediately turns himself back
and confirms in himself the falsities of his evil contrary
to the truths which he had understood and seen, and this
takes place when he thinks in himself from his interior
state.
CHANGES OF STATE OF ANGELS IN HEAVEN.
154. BY changes of state of angels are meant their
changes as to love and faith, and so as to wisdom and in-
telligence, thus as to their states of life. States are predi-
cated of life and of what belongs to life ; and since angelic
life is the life of love and faith, and so of wisdom and in-
telligence, states are predicated of these and are called
states of love and faith, and states of wisdom and intelli-
gence. How these states with angels are changed shall
now be told.
155. Angels are not constantly in the same state as to
love, and so they are not in the same state as to wisdom ;
for they have all their wisdom from love and according to
love. Sometimes they are in a state of intense love, some-
times in a state of love less intense. The state decreases
gradually from its greatest degree to its least. When they
are in their greatest degree of love, then they are in the
light and warmth of their life, or in their clearness and de-
light. But when they are in their least degree, then they
are in shade and cold, or in their obscurity and undelight.
From the last state they return again to the first, and so on.
These changes succeed one another with variety. The
states succeed one another as do changes of state of light
and shade, heat and cold or as morning, noon, evening,
and night day by day in the world, with ceaseless variety
throughout the year. There is also a correspondence of
98 HEAVEN AND HELL
morning to their state of love in its clearness, of noon to
their state of wisdom in its clearness, of evening to their
state of wisdom in its obscurity, and of night to a state of
no love and wisdom. But it is to be known that there is
no correspondence of night with the states of life of those
who are in heaven. With them there is a correspondence
of the dawn that precedes the morning ; but the corre-
spondence of night is with those who are in hell. * From
this correspondence day and year in the Word signify states
of life in general ; heat and light, love and wisdom ; morn-
ing, the first and highest degree of love ; noon, wisdom in
its light ; evening, wisdom in its shade ; dawn, the obscu-
rity which precedes the morning ; and night, tRe privation
of love and wisdom. *
156. Together with the state of the angels' interiors,
which are of their love and wisdom, are changed also the
states of various things outside of them seen with their
eyes ; for the things outside take an appearance in accord-
ance with the things within them. But what these things
are and what is their nature, will be told presently in the
chapter on Representatives and Appearances in heaven.
157. Every angel undergoes and passes through such
changes of state, and also every society as a whole, yet
every one differently from another, for the reason that they
differ in love and wisdom, those in the middle being in a
more perfect state than those round about toward the cir-
* In heaven there is no state corresponding to night, but to the dawn
which precedes morning, n. 6110. The dawn signifies a middle state
between the last and the first, n. 10134.
* The Changes of states as to enlightenment and perception in heaven,
are as the times of day in the world, n. 5672, 5962, 61 10, 8426, 9213,
10605. A. day an d a year in the Word signify all states in general, n.
23, 487, 488, 493, 893, 2788, 3462, 4850, 10656. Morning signifies the
beginning of a new state, and a state of love, n. 7218, 8426, 8427,
IOI 14, 10134. Evening signifies a state of declining light and love, n.
10134, 10135. Night signifies a state of no love and faith, n. 221, 709,
2353, 6000, 6110, 7870, 7947.
CHANGES OF STATE OF ANGELS 99
cumference (see above, n. 23 and 128). But it would be
tedious to detail the differences, since every one undergoes
changes according to the quality of his love and faith.
Consequently, one may be in his clearness and enjoyment
while another is in his obscurity and want of enjoyment,
and this at the same time within the same society ; so also
the state may be different in one society from what it is in
another, and in the societies of the celestial kingdom from
what it is in those of the spiritual kingdom. The differ-
ences of their changes of state are in general as the dif-
ferences of the time of day and of season in one region
of the earth and another, it being morning with some while
with others it is evening, and some have heat while others
have cold.
158. I have been informed from heaven why there are
there such changes of state. Angels said that there are
many causes first, enjoyment of life and of heaven, which
they have from love and wisdom from the Lord, would
gradually lose its value if they were in it continually, as
happens to those who are in delights and pleasures without
variety. Another cause is that they as well as men have
something of their own [proprium\, which is to love them-
selves ; and all in heaven are withheld from this of their
own, and so far as they are withheld by the Lord, are in
love and wisdom, but so far as they are not withheld, are
in the love of self; and because every one loves what is
his own and is drawn by it/ for this reason they have
changes of state or alternations in succession. A third
cause is that in this way they may be peffected, since they
thus become accustomed to be held in love of the Lore'
and to be withheld from the love of self; and also that b\
alternations of enjoyment and lack of enjoyment the per-
l Man's proprium consists in loving himself, n. 694, 731, 4317, 5660.
What is man's own must be separated, that the Lord may be present, n.
1023, 1044. It is also actually separated when any one is held in good
by the Lord, n. 9334-36, 9447, 9452-54, 9938.
loo HEAVEN AND HELL
ception and sense of good may become more exquisite." 1
The angels added that the Lord does not produce their
changes of state, since He like the sun is always inflowing
with heat and light, that is, with love and wisdom ; but the
cause is in themselves, forasmuch as they love what is their
own and this continually leads them away. This was illus-
trated by comparison with the sun of the world, that the
cause of the changes of state of heat and cold, of light and
shade, year by year and day by day, is not in this sun, since
it stands unchanged ; but the cause is in the earth.
159. It has been shown to me what is the appearance
of the Lord as the Sun to angels of the celestial kingdom
in their first state, what it is in the second state, and what
in the third. The Lord was seen as the Sun, at first flamy
and beaming in such splendor as cannot be described.
Such it was said is the appearance of the Lord as the Sun
to the angels in their first state. Afterward there was seen
a great, cloudy belt about the Sun, through which the first
flamy and beaming light, from which it had such splendor,
began to grow dull. Such it was said is the appearance of
the Lord to them in their second state. Then the belt was
seen to grow more dense and the Sun to appear less flamy,
and this by degrees until at length it became of a shining
whiteness. Such it was said is the appearance of the Sun
to them in their third state. Lastly that shining whiteness
was seen to move to the left toward the Moon of heaven,
and to add itself to her light, the Moon then shining with
unwonted splendor. It was said that this was the fourth
state to those who are in the celestial kingdom, and the first
to those who are in the spiritual kingdom, and that changes
of state in each kingdom have these alternations ; yet not
in the whole kingdom at once, but in one society after
another. Farther the angels said that these alternations
angels are being perfected to eternity, n. 4803, 6648. In the
heavens one state is never just like another, and hence is perpetual
perfection, n. 10200.
TIME IN HEAVEN IOI
are not stated, but come upon them at varied intervals and
unawares. They added that the Sun is not really changed
in this way, nor does it so change its place, but it has this
appearance according to their own successive progressions
of state, since the Lord appears to every one according to
the quality of his state, thus flamy when they are in intense
love, less flamy and at length white when their love sub-
sides ; and the quality of their state is represented by the
cloudy belt that induces upon the Sun these apparent vari-
ations as to flame and light.
1 60. When angels are in the last of these states, which
is when they are in what is of self, they begin to become
sad. I have spoken with them in that state and have seen
their sadness. But they said that they were in the hope of
shortly returning into their former state, and so as it were
again into heaven for it is heaven to them to be withheld
from their own selves.
161. There are also changes of state in the hells, but of
these we shall speak hereafter when treating of hell.
TIME IN HEAVEN.
162. ALTHOUGH there is a succession and progression ot
all things in heaven as in the world, yet angels have no
notion and idea of time and space, not even knowing what
time and space are. We will speak now of time in heaven,
and of space in its own chapter.
163. That angels know nothing about time, though all
things move onward with them as in the world, without any
difference at all, is because in heaven there are not years
and days, but changes of state ; and where there are years
and days there are times, but where there are changes of
state there are states.
164. That there are times in the world, is because its sun
to appearance advances successively from one degree to
IO2 HEAVEN AND HELL
another and makes times that are called times of year, and
at the same time revolves about the earth and makes times
which are called times of day, and both by stated alterna-
tions. Not so with the Sun of heaven. This does not by
successive progressions and revolutions make years and
days, but to appearance changes of state, and these, as
shown in the preceding chapter, not by stated alternations.
Hence it is that angels cannot have any idea of time, but
in its place an idea of state (see above, n. 154).
165. Since angels have no idea from time, like men in
the world, neither have they any idea about time and mat-
ters of time. They know nothing of the terms of time,
such as year, month, week, day, hour, today, tomorrow,
yesterday. When they hear them from man for angels
are always associated with man by the Lord in place of
them they perceive states and what belong to states. Thus
fnan's natural idea is turned into a spiritual idea with angels.
For this reason times in' the Word signify states, and the
terms of time, as named above, signify spiritual things
corresponding to them.**
1 66. The same is the case with all things that exist from
time, as with the four seasons of the year, spring, summer,
autumn, and winter ; with the four times of day, morning,
noon, evening, and night ; and with the four ages of man,
infancy, youth, manhood, and old age ; and so with all
other things that either exist from time or succeed accord-
ing to time. In thinking of them man thinks from time,
but an angel from state, and so what there is in them from
Times in the Word signify states, n. 2788, 2837, 3254, 3356, 4814,
4901, 4916, 7218, 8070, 10133, 10605. Angels think without idea of
time and space, n. 3404; the reasons, n. 1274, 1382, 3356, 4882, 4901,
6110, 7218, 7381. What a year in the Word signifies, n. 487, 488,
493, 893, 2906, 7828, 10209: what a month, n. 3814: what a week,
n. 2044, 3845: what a day, n. 23, 487, 488, 6110, 7680, 8426, 9213,
10132, 10605: what today, n. 2838, 3998, 4304, 6165, 6984, 9939:
what tomorrow, n. 3998, 10497 : what yesterday, n. 6983, 7114, 7140.
TIME IN HEAVEN IO3
time with man, is turned into an idea of state with an
angel. Spring and morning are turned into an idea of the
state of love and wisdom as they are with angels in their
first state ; summer and noon are turned into an idea of
love and wisdom such as they are in the second state ; au-
tumn and evening, such as in the third state ; night and
winter, into an idea of such a state as exists in hell. This
is why such things are meant by these times in the Word
(see above, n. 155). And thus we see how natural things
in the thought of man, become spiritual with the angels
who are with him.
167. Since angels have no notion of time, they have a
different idea of eternity from that which men of the earth
have. By eternity they perceive infinite state, not infinite
time.* I was once thinking about eternity, and by the idea
of time could perceive what to eternity might be, namely,
without end, but not what from eternity is, and so not what
God did from eternity before the creation. When anxiety
on this account arose in my mind, I was elevated into the
sphere of heaven and thus into the perception in which
angels are about eternity, and then it was made clear to me
that we must not think of eternity from time, but from
state, and then we may perceive what from eternity is
as then happened to me.
1 68. Angels who speak with men, never speak by natural
ideas proper to man, all of which are from time, space,
matter, and things analogous thereto, but by spiritual ideas,
all of which are from states and their various changes with-
in and without the angels. And yet when angelic ideas,
which are spiritual, flow in with men, they are turned in a
moment and of themselves into natural ideas proper to
man, corresponding perfectly to the spiritual ideas. That
this is so is not known to angels or men ; but such is all
influx of heaven with man. There were angels who were
t Men have an idea of eternity with time, but angels without time,
n. 1382, 3404, 8325.
IO4 HEAVEN AND HELL
admitted more nearly into my thoughts, and even into nat-
ural ones in which were many things from time and space ;
but because they then understood nothing, they suddenly
withdrew ; and after they had withdrawn, I heard them talk-
ing and saying that they had been in darkness. In what
ignorance the angels are about time, has been given me to
know by experience. There was a certain one from heaven,
who was capable of being admitted into natural ideas, such
as man has ; with whom therefore I afterward spoke as man
with man. He at first did not know what it was that I called
time, and I was obliged to inform him all about it, how the
sun appears to be carried around our earth, and to make
years and days, and that in this way years are distinguished
into four seasons, and also into months and weeks, and days
into twenty-four hours ; and that these times recur by stated
alternations, and that this is the source of times. On hear-
ing this he wondered, saying that he did not know such
things, but what states were. In talking with him I also
said, that it is known in the world that in heaven there is
no time, since men speak as if they knew it, saying of those
who die, that they leave the things of time, and that they
pass out of time, by which they mean out of the world. I
said also, that some know times to be in their origin states,
from this, that they are just according to the states of their
affections ; short to those who are in agreeable and joyous
states, long to those who are in disagreeable and sorrowful
ones, and various in states of hope and expectation ; for
this reason learned men inquire what time and space are,
and some also know that time belongs to the natural man.
169. The natural man may suppose that he would have
no thought, if the ideas of time, space, and material things,
were taken away ; for upon these is founded all man's
thought/ But let him know that the thoughts are limited
and confined so far as they partake of time, space, and
matter ; and that they are unlimited and extended, so far
c Man does not think, as angels do, without an idea of time, n. 3404.
REPRESENTATIVES IN HEAVEN IO5
as they do not partake of these things, since the mind is so
far elevated above corporeal and worldly things. From this
angels have wisdom, and such as is called incomprehen-
sible, because it does not fall into such ideas as consist
merely of worldly things.
REPRESENTATIVES AND APPEARANCES IN HEAVEN.
1 70. THE man who thinks from natural light alone, can-
not comprehend that there is anything in heaven like what
is in the world ; and this because from that light he has
thought and confirmed himself in the idea, that angels are
only minds, and that minds are as it were ethereal spirits,
and so have not senses as man has, thus -no eyes, and if
not eyes, no objects of sight ; when yet angels have all the
senses that man has, and indeed, much more exquisite ;
the light too by which they see, is much brighter than the
light by which man sees. That angels are men in the most
perfect form, and that they enjoy every sense, may be seen
above (n. 73-77) ; and that light in heaven is much
brighter than light in the world (n. 126-132).
171. The nature of the things seen by angels in heaven,
cannot be described in a few words ; for the most part they
are like things on earth, but more perfect as to form, and
of greater abundance. That there are such things in the
heavens, may be evident from those seen by the prophets
as by Ezekiel concerning the new temple and the new
earth (described from chap. xl. to xlviii.) ; by Daniel (from
chap. vii. to xii.) ; by John from the first chapter of the
Apocalypse to the last ; and from the things seen by others,
of which we read both in the historic and prophetic parts
of the Word. Such things were seen by them when heaven
was opened to them, and heaven is said to be opened,
when the interior sight, which is the sight of man's spirit,
is opened. For what is in the heavens cannot be seen by
IO6 HEAVEN AND HELL
the eyes of man's body, but by the eyes of his spirit ; and
when it seems good to the Lord, these are opened, while
man is withdrawn from the natural light in which he is from
the senses of the body, and elevated into spiritual light, in
which he is from his spirit. In that light the things in
heaven have been seen by me.
172. But the things which are seen in heaven, though
they are in great part like those on the earth, still are not
like them as to essence ; for the things in heaven exist
from the sun of heaven, and those on earth from the sun
of the world : the things that exist from the sun of heaven
are called spiritual, but those that exist from the sun of the
world are called natural.
173. The things that exist in heaven do not exist in the
same manner as those that exist on earth. All things in
heaven exist from the Lord, according to correspondences
with the interiors of the angels. For angels have both in-
teriors and exteriors : the things in their interiors, all have
relation to love and faith, thus to the will and understand-
ing, since the will and understanding are their receptacles ;
and their exteriors correspond to their interiors. That ex-
teriors correspond to interiors may be seen above (n. 87-
115). This may be illustrated by what was said above
about the heat and light of heaven, that angels have heat
according to the quality of their love, and light according
to the quality of their wisdom (n. 128134). The case is
similar with all other things which present themselves to the
senses of angels.
1 74. When it has been given me to be in company with
angels, I have seen what was around them just as I saw
things in the world ; and so plainly that I would not have
known but I was in the world, and in a king's palace. At
the same time I spoke with them as man with man.
175. Since all things that correspond to interiors also
represent them, they are therefore called REPRESENTATIVES.
And because they are varied according to the state of the
REPRESENTATIVES IN HEAVEN IO/
interiors of those who behold them, they are called APPEAR-
ANCES ; although things that appear before the eyes of
angels in heaven and are perceived by their senses, are seen
and perceived as much to the life as things on earth are
seen by man, and even much more clearly, distinctly, and
perceptibly. The appearances of this kind in heaven are
called real appearances, because they have real existence.
But there are also appearances that are not real, which are
such as are indeed presented to view, but do not corre-
spond to interiors.* Of these we shall speak later.
176. To show what the things are that are presented to
the sight of angels according to correspondences, I will
here mention just one, for the sake of illustration. To
those who are in intelligence there are presented gardens
and parks full of trees and flowers of every kind. The
trees are planted in most beautiful order, combined into
arbors, with arched entrances, and walks around, all of
such beauty as words cannot describe. In these walk those
who are in intelligence, and gather flowers and weave gar-
lands with which they adorn little children. There are in-
All things seen with the angels are representative, n. 1971, 3213-
26, 3475, 3485, 9481, 9457, 9576, 9577. The heavens are full of rep-
resentatives, n. 1521, 1532, 1619. The representatives are more beau-
tiful as they are more interior in the heavens, n. 3475. Representatives
there are real appearances, because from the light of heaven, n. 3485.
The Divine influx is turned into representatives in the higher heavens,
and thence also in the lower heavens, n. 2179, 3213, 9457, 9481, 9576,
9577. Things are called representative which appear before the eyes
of the angels in such forms as are in nature, thus such as are in the
world, n. 9457. Internal things are thus turned into external, n. 1632,
2987-3002. The quality of representatives in the heavens, illustrated
by various examples, n. 1521, 1532, 1619-28, 1807, 1973, 1974, 1977,
1980, 1981, 2299, 2601, 2761, 2762, 3217, 3219, 3220, 3348, 3350, 5198,
9090, 10276. All things seen in the heavens are according to corre-
spondences, and are called representatives, n. 3213-26, 3475, 3485,
9481, 9457, 9576, 9577. All things which correspond, also represent
and likewise signify such things [as they correspond to], n. 2896, 2987,
2989-91, 32, 3225.
IO8 HEAVEN AND HELL
deed species of trees and of flowers there which are not to
be found and cannot exist on earth. The trees also bear
fruits, according to the good of love in which the intelligent
are. They see such things for the reason that a garden and
park, and also fruit-trees and flowers, correspond to intel-
ligence and wisdom/ That there are such things in heaven
is also known on earth, but only to those who are in good
and have not extinguished in themselves the light of heaven
by natural light and its fallacies ; for they think and say,
when speaking of heaven, that there are such things there
as ear hath not heard and eye hath not seen.
THE GARMENTS WITH WHICH ANGELS APPEAR
CLOTHED.
177. SINCE angels are men and live together as men
with men on earth, they have garments and dwellings and
other such things, yet with the difference that they have all
things in greater perfection, because they are in a more per-
fect state. For as angelic wisdom exceeds human wisdom
in such a degree as to be called ineffable, so likewise do all
things that are perceived and seen by them ; for the reason
that all things perceived and seen by angels correspond to
their wisdom (see above, n. 173).
1 78. The garments with which angels are clothed, like
other things with them, correspond ; and because they cor-
respond, they also really exist (see above, n. 175). Their
garments correspond to their intelligence, and so all in the
* A garden and paradise signify intelligence and wisdom, n. 100,
108, 3220. What is meant by the garden of Eden and the garden of
Jehovah, n. 99, loo, 1588. Of paradises in the other life, how mag-
nificent they are, n. 1122, 1622, 2296, 4528, 4529. Trees signify per-
ceptions and knowledges, from which wisdom and intelligence are de-
rived, n. 103, 2163, 2682, 2722, 2972, 7692. Fruits signify the good
of love and charity, n. 3146, 7690, 9337.
THE GARMENTS OF ANGELS ICX)
heavens are seen clothed according to their intelligence ;
and because the intelligence of one exceeds that of another,
so are the garments of one superior in excellence to those
of another. The most intelligent have garments that glow
as with flame, and some those that shine as with light ; the
less intelligent have garments that are bright and white,
but without resplendence ; and the still less intelligent
have garments of various colors. But angels of the inmost
heaven are not clothed.
1 79. Since the angels' garments correspond to their in-
telligence, they correspond also to truth, as all intelligence
is from Divine truth, and so whether you say that angels
are clothed according to intelligence, or according to Di-
vine truth, it is the same thing. That the garments of
some glow as from flame, and those of others shine as from
light, is because flame corresponds to good, and light to
truth from good/* That the garments of some are bright
and white without resplendence, and of others are of various
colors, is because the Divine good and truth are less reful-
gent, and also are variously received, with the less intelli-
gent : * brightness also and whiteness correspond to truth, c
and colors to its varieties.** That those in the inmost heaven
Garments in the Word signify truths from correspondence, n. 1073,
2 57 6 S3 1 9> 5954. 9 2I2 9 2l6 995 2 10536. Because truths invest good,
n. 5248. A covering signifies what is intellectual, because the intellect
is the recipient of truth, n. 6378. Shining garments of fine linen sig-
nify truths from the Divine, n. 5319, 9469. Flame signifies spiritual
good, and the light thence truth from that good, n. 3222, 6832.
^ Angels and spirits appear clothed with garments according to
truths, thus according to intelligence, n. 165, 5248, 5954,9212,9216,
9814, 9952, 10536. The garments of the angels are in some cases with
splendor, and in some cases without splendor, n. 5248.
f Brightness and whiteness in the Word signify truth, because from
light in heaven, n. 3301, 3993, 4007.
d Colors in heaven are variegations of the light there, n. 1042, 1043,
1053, 1624, 3993, 4530, 4742, 4922. Colors signify various things which
are of intelligence and wisdom, n. 4530, 4677, 4922, 9466. The pre-
cious stones in the Urim and Thummim, according to colors, signified
I IO HEAVEN AND HELL
are not clothed, is because they are in innocence, and inno-
cence corresponds to nudity/
1 80. Since angels are clothed with garments in heaven,
they have also appeared clothed with garments when seen
in the world, as those seen by the prophets, and likewise
those seen at the Lord's sepulchre, whose appearance was
as lightning, and their raiment was shining and white (Matt.
xxviii. 3 ; Mark xvi. 5 ; Luke xxiv.- 4 ; John xx. 12) ; and
those seen in heaven by John who had garments of fine
linen and white (Apoc. iv. 4; xix. 14). And because in-
telligence is from Divine truth, the garments of the Lord,
when He was transfigured, were glistering and white as the
light (Matt. xvii. 2 ; Mark ix. 3 : Luke ix. 29). That light
is Divine truth proceeding from the Lord, may be seen
above (n. 129). Accordingly, garments in the Word sig-
nify truths and intelligence from them, as in the Apoca-
lypse, those which have not defiled their garments . . .
shall walk with Me in white, for they are worthy ; he that
overcometh shall be clothed with white raiment (iii. 4, 5).
Blessed is he that watcheth, and keepeth his garments (xvi.
15). And of Jerusalem, by which is meant the church
which is in truth,/ it is written in Isaiah : Awake, put on
thy strength, O Zion ; put on the garments of thy beauty, O
Jerusalem (Hi. i) ; and in Ezekiel : Jerusalem, I girded thce
about with fine linen, and covered thee with silk . . . thy
garments were of fine linen and silk (xvi. 10, 13) ; besides
many other passages. But he who is not in truths, is said
all things of truth from good in the heavens, n. 9865, 9868, 9905. Col-
ors so far as they partake of red, signify good, and so far as they par-
take of white, signify truth, n. 9466.
e All in the inmost heaven are innocences, and therefore they appear
naked, n. 154, 165, 297, 2736, 3887, 8375, 99- Innocence is pre-
sented in heaven by nakedness, n. 165, 8375, 9960. To the innocent
and the chaste, nakedness is no shame, because without offence, n. 165,
/ Jerusalem signifies the church in which is genuine doctrine, n. 402,
3654, 9166.
THE GARMENTS OF ANGELS III
not to be clothed with a wedding garment ; as in Matthew,
When the king came in . . . he saw there a man who had
not on a wedding garment ; and he said to him, Friend, how
earnest thou in hither, not having a wedding garment?
Wherefore he was cast into outer darkness (xxii. 11-13).
By the house of the wedding is meant heaven and the
church, from the conjunction of the Lord with them by
His Divine truth ; from which also the Lord in the Word
is called the Bridegroom and Husband ; and heaven, with
the church, the bride and wife.
181. That the garments of angels do not merely appear
as garments, but really are garments, is evident from this,
that they not only see them, but also feel them ; and also
that they have many garments, and that they put them on
and put them off ; and those which are not in use they pre-
serve, and when they have use for them put them on again.
That they are clothed with various garments, I have seen a
thousand times. I inquired whence they had their gar-
ments, and they said that it was from the Lord, and that
they are sometimes clothed with them unconsciously. They
said also that their garments are changed according to their
changes of state, and that in the first and second state they
have shining and bright garments, in the third and fourth
those that are a little less bright ; and this likewise from
correspondence, because they have changes of state as to
intelligence and wisdom of which see above (n. 154 to
161).
182. Since every one in the spiritual world has garments
according to intelligence, thus according to truths from
which is intelligence, those who are in the hells, because
without truths, appear indeed clothed with garments, but
such as are ragged, squalid, and filthy, every one according
to his insanity ; nor can they wear any other. It is granted
them by the Lord to be clothed, lest they should be seen
naked.
112 HEAVEN AND HELL
THE DWELLINGS AND HOMES OF ANGELS.
183. SINCE in heaven there are societies, and angels live
as men, they have also dwellings, and these again various
according to each one's state of life magnificent for those
in higher state, and less magnificent for those in lower
state. I have sometimes spoken with angels about the
dwellings in heaven, and said that at this day scarce any
one would believe that they have houses and homes ; some
because they see nothing of them, some because they do
not know that angels are men, some because they believe
that the angelic heaven is the heaven which is seen with
their eyes around them, and because this appears empty
and they suppose that angels are ethereal forms, they con-
clude that they live in ether ; besides that they do not com-
prehend that there are such things in the spiritual world as
are in the natural world, because they know nothing about
the spiritual. The angels said that they know that such ig-
norance reigns at this day in the world, and, to their aston-
ishment, chiefly within the church, and more with the in-
telligent than with those whom they call simple. They said
further, that it might be known from the Word that angels
are men, since those who have been seen have been seen as
men ; in like manner the Lord, Who took all His Human
with Him,. And because they are men, it might be known
that they have houses and homes, and do not as some
think in their ignorance, which the angels called insanity
fly about in the air, and that they are not winds, though
they are called spirits. This they said men might appre-
hend, if they would only think independently of their ac-
quired notions about angels and spirits, as is the case when
they do not bring it into question and under direct thought
whether it be so ; for every one has a general idea that
angels are in human form, and that they have dwellings,
which he calls the mansions of heaven, surpassing in mag-
THE DWELLINGS AND HOMES OF ANGELS 113
nificence the dwellings of men. But this common idea,
they said, which flows in from heaven, falls to nothing when
brought into direct examination and inquiry whether it be
so as happens especially with the learned, who by their
own intelligence have shut up heaven to themselves and
the entrance of its light. The case is similar in regard to
a belief in the life of man after death : he who speaks
about it, and does not think at the same time from erudi-
tion about the soul, or from the doctrine of the reunion of
the body, believes that after death he is to live a man
among angels if he has lived well and that then he shall
see magnificent things and perceive joys ; but as soon as
he looks to the doctrine of the reunion of the body, or to
the theory of the soul, and the thought occurs whether the
soul be such, and thus whether this be so, his former idea
is dissipated.
184. But it is better to present the evidence of experi-
ence. Whenever I have spoken with angels face to face,
I have been with them in their dwellings. These dwellings
are quite like dwellings on earth, which we call houses, but
more beautiful. In them are chambers, parlors, and bed-
rooms, in great number; they have also courts, and are
surrounded with gardens, lawns, and shrubberies. Where
they live in company together, their houses are contiguous
one to another, disposed in the form of a city, with ave-
nues, streets, and public squares, quite like cities on earth.
I have been allowed to pass through them and to look
about on every side, and sometimes to enter the houses.
This occurred when my inner sight was opened, in full
wakefulness of the body.*
185. I have seen palaces of heaven of such magnifi-
cence as cannot be described. They shone above as of
pure gold, and below as of precious stones, some more
splendid than others. Within, too, the apartments were
"Angels have cities, houses, and palaces, 940-42, 1116, 1626-31,
4622.
I 14 HEAVEN AND HELL
adorned with such decorations as there are neither words
nor knowledge to describe. On the side looking to the
south were pleasure-grounds, where again everything shone,
in some places the leaves as of silver, and the fruit as of
gold ; and the flowers in their beds formed rainbows with
their colors. Beyond the borders, where the view termin-
ated, were seen other palaces. Such is the architecture of
heaven, that you would say the art is there in its art ; and
no wonder, because that art is itself from heaven. The
angels said that such things, and innumerable others which
are still more perfect, are presented by the Lord before
their eyes ; but still that they delight their minds more than
their eyes, and this because in everything they see corre-
spondence, and by correspondence what is Divine.
1 86. As to these correspondences, I have been informed
that not only the palaces and houses, but also all things
within and without them, correspond to interior things
which they have from the Lord ; that the house itself in
general corresponds to the good that is in them, the several
things within the house to the various things of which their
good consists/ and the things outside to the truths they
have from good, and likewise to their perceptions and
knowledges ; and that because they correspond to the
goods and truths which they have from the Lord, they cor-
respond to their love, and hence to their wisdom and in-
telligence because love is of good, wisdom is of good
and at the same time of truth, and intelligence is of truth
from good. Such are the things perceived by angels when
6 Houses, with what is in them, signify the things with man which
are of his mind, thus his interiors, n. 710, 2233, 2331, 2559, 3128,
3538, 4973. 5 02 3 6639, 6690, 7353, 7848, 7910, 7929, 9150; thus those
which relate to good and truth, n. 2233, 2331, 2559, 4982, 7848, 7929.
Inner 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 is of good, and a house of
stone what is of truth, n. 3720.
THE DWELLINGS AND HOMES OF ANGELS 115
they behold what is around them, and thus their minds are
more affected and delighted with them than their eyes.
187. By this it was made plain why the Lord called
Himself the temple at Jerusalem (John ii. 19, 2i), c namely,
because the temple represented His Divine Human ; and
why the New Jerusalem was seen of pure gold, its gates of
pearls, and its foundations of precious stones (Apoc. xxi.)
because the New Jerusalem signifies the church which is
hereafter to be established, the twelve gates its truths lead-
ing to good, and the foundations the truths on which the
church is founded/*
1 88. The angels of whom the Lord's celestial kingdom
consists, dwell for the most part in elevated places, appear-
ing like mountains of earth ; the angels of whom the Lord's
spiritual kingdom consists, dwell in less elevated places,
appearing like hills ; but the angels in the lowest parts of
heaven, dwell in places appearing like ledges of stone.
These things also exist from correspondence, for interior
things correspond to higher, and exterior things to lower.'
This is why mountains, in the Word, signify celestial love,
hills spiritual love, and rocks faith./
f The house of God in the supreme sense signifies the Divine Human
of the Lord as to Divine good, but the temple as to Divine truth; and
in a respective sense, heaven and the church as to good and truth,
n. 3720.
<t Jerusalem signifies the church in which is genuine doctrine, n. 402,
3654, 9166. Gates signify introduction to the doctrine of the church,
and by doctrine into the church, n. 2943, 4777. Foundation signifies
truth on which heaven, the church, and doctrine are founded, n. 9643.
e 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. 1 735,
2148,4210,4599,8153.
/ In heaven are seen mountains, hills, rocks, valleys, lands, altogether
as in the world, n. 10608. On mountains dwell angels who are in the
good of love, on hills those who are in the good of charity, on rocks
those who are in the good of faith, n. 10438. Therefore by mountains
in the Word is signified the good of love, n. 795, 4210, 6435, 8327,
Il6 HEAVEN AND HELL
189. There are also angels who do not live in society,
but separate, house by house. These dwell in the midst
of heaven, because they are the best of angels.
190. The houses in which angels dwell, are not built as
are houses in the world, but are given to them gratuitously
by the Lord, to every one according to his reception of
good and truth. They are also varied a little according to
the changes of the state of their interiors, of which above
(n. 154-160). All things whatever which the angels pos-
sess, they acknowledge as received from the Lord, and
whatever they have need of is given them.
SPACE IN HEAVEN.
191. ALL things in heaven appear in place and in space,
just as in the world, and yet angels have no notion or idea
of place and space. Because this cannot but appear as a
paradox, I wish to present the matter in clear light, as it is
one of great importence.
192. All going from place to place in the spiritual world
is effected by change of state of the interiors, so that
change of place is nothing else than change of state. * In
8758, 10438, 10608; by hills, the good of charity, n. 6435, IO 43 8 ; by
rocks, the good and truth of faith, n. 8581, 10580. Stone, of which
rock consists, in like manner signifies the truth of faith, n. 114, 643,
1298, 3720, 6426, 8609, 10376. Hence by mountains is signified
heaven, n. 8327, 8805, 9420; and by the top of a mountain, the in-
most of heaven, n. 9422, 9434, 10608. Therefore the ancients had
their holy worship on mountains, n. 796, 2722.
In the Word places and spaces signify states, n. 2625, 2837, 3356,
3387, 7381, 10580: from experience, n. 1274, 1277, 1376-81, 4321,
4882, 10146, 10580. Distance signifies difference of state of life, n.
9104, 9967. Movements and changes of place in the spiritual world
are changes of the state of life, because they originate thence, n. 1273-
75, 1377, 3356, 9440. In like manner journeyings, n. 9440, 10734:
SPACE IN HEAVEN II?
this way also I have been conducted by the Lord into the
heavens, and likewise to the earths in the universe, and this
as to my spirit, while the body remained in the same
place/ In this way all the movements of angels take place ;
hence they have no distances, and if not distances, neither
have they spaces, but instead of them states and their
changes.
193. As changes of place are made in this way, it is evi-
dent that approximations are similarities as to state of in-
teriors, and that removals are dissimilarities. From this it
follows that those are near to each other who are in similar
state, and those at a distance who are in dissimilar state ;
and that spaces in heaven are nothing else than external
states corresponding to internal. It is from this cause that
the heavens are distinct from each other, and also the soci-
eties of each heaven, and the individuals in each society.
From this likewise it is, that the hells are entirely sepa-
rated from the heavens ; for they are in a contrary state.
194. From the same cause also, in the spiritual world
one appears in presence to another, if only he intensely
desires his presence ; for thus he sees him in thought, and
presents himself in his state ; and conversely, one is re-
moved from another so far as he is averse to him. And
because all aversion is from contrariety of affections and
from disagreement of thoughts, it comes to pass in that
world, that several who are in one place are seen by one
another so long as they agree, but as soon as they disagree
they disappear.
illustrated by experience, n. 1273-77,5605. Hence in the Word to
journey signifies to live, and likewise progression of life; in like man-
ner to sojourn, n. 3335, 4554, 4585, 4882, 5493, 5605, 5996, 8345,
8397, 8417, 8420, 8557. To go with the Lord, is to live with Him, n.
10567.
>> Man as to his spirit may be conducted far away by changes of
state, while his body remains in its place, also from experience, n. 9440,
9967, 10734. What it is to be brought by the spirit into another place,
n. 1884.
Il8 HEAVEN AND HELL
195. When also any one goes from one place to another,
whether it be in his own city, or in courts, or in gardens,
or to others out of his own society, then he arrives more
quickly when he eagerly desires it, and more tardily when
he does not the way itself being lengthened and short-
ened according to the desire, although it is the same : this
I have often seen to my surprise. From these things again
it is plain that distances, consequently spaces, are with
angels altogether according to the states of their interi-
ors ; c and because it is so, the notion and idea of space
cannot enter into their thought, though there are spaces
with them equally as in the world.
196. This may be illustrated by the thoughts of man, in
that space does not belong to them ; for what man views
intensely in thought, is set before him as present. He who
reflects also knows that neither does his sight know space,
except from intermediate objects on the earth that are seen
at the same time, or from taking into account his knowl-
edge of the distance. This happens because there is con-
tinuity, and in what is continuous nothing appears distant,
except from what is not continuous. This is more espe-
cially the case with angels, because their sight acts as one
with their thought, and the thought acts as one with the
affection, and because things appear near and remote, and
are also varied, according to the states of their interiors, as
was said above.
197. Hence it is that in the Word by places and spaces,
and by all things which derive anything from space, are
signified such things as relate to state as by distances,
near or far, ways, journeys, sojournings, miles and furlongs,
plains, fields, gardens, cities and streets, motions, measures
of various kinds, long, broad, high, and deep, and innu-
merable other things ; for most things in man's thought
from the world derive something from space and time. I
f Places and spaces are presented to the sight according to states of
the interiors of angels and spirits, n. 5605, 9440, 10146.
SPACE IN HEAVEN I IQ
would mention here only what is signified in the Word by
length, breadth, and height. In the world, that is called
long and broad, which is long and broad as to space, like-
wise high ; but in heaven, where they do not think from
space, by length is meant the state of good, by breadth
the state of truth, and by height their discrimination ac-
cording to degrees (see n. 38). The reason that such
things are meant by those three dimensions is because
long, in heaven, is from east to west, and those are there
who are in the good of love ; and broad, in heaven, is from
south to north, and those are there who are in truth from
good (see n. 148) ; and high, in heaven, is both, according
to degrees. Hence it is that in the Word, by length,
breadth, and height such things are signified as in Eze-
kiel (from chap. xl. to xlviii.), where by measures, as to
length, breadth, and height, is described the new temple
and new earth, with the courts, chambers, gates, doors,
windows, and surroundings, by which is signified the New
Church, and the goods and truths therein ; otherwise to
what purpose would be all those measures? In like manner
the New Jerusalem is described in the Apocalypse, in these
words : The city lieth four-square, 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 thereof are equal (xxi. 16). Because by the
New Jerusalem is there signified the New Church, by those
measures are signified the things of the church ; by length
the good of its love, by breadth truth from that good, by
height good and truth as to degrees, by twelve thousand
furlongs all good and truth in the complex. What other-
wise could be meant by the height being twelve thousand
furlongs, the same as the length and the breadth? That in
the Word by breadth is signified truth, is evident in David :
Jehovah, Thou hast not shut me up into the hand of the
enemy, Thou hast made my feet to stand in a broad place
(Psalm xxxi. 8). Out of straitness I called upon Jah ; He
I2O HEAVEN AND HELL
answereth me in a broad place (Psalm cxviii. 5) : besides
other passages, as in Isaiah (viii. 8) ; and in Habakkuk
(i. 6). So likewise in all other cases.
198. From these things it may be seen that, although in
heaven there are spaces as in the world, still nothing there
is estimated according to spaces, but according to states ;
consequently that spaces cannot there be measured as in
the world, but only be seen from the state, and according
to the state of the interiors of those who are there.''
199. The first and veriest cause of this is, that the Lord
is present to every one according to love and faith,' and
that all things appear near and afar off according to His
presence, for from this all things in the heavens are deter-
mined. By that also the angels have wisdom, for by it they
have extension of thoughts, and by it there is a communi-
cation of all things in the heavens ; in a word, by that they
have the faculty of thinking spiritually, and not naturally
like men.
THE FORM OF HEAVEN, ACCORDING TO WHICH ARE
ITS CONSOCIATIONS AND COMMUNICATIONS.
200. WHAT the form of heaven is, may in some measure
be manifest from what has been shown in the preceding
chapters ; as that heaven is like to itself in greatests and
leasts (n. 72) ; that each society, therefore, is a heaven in
less form, and each angel in least (n. 51-58) ; that as the
whole heaven represents one man, so each society of
heaven represents man in less form, and each angel in least
<f In the Word length signifies good, n. 1613, 9487. Breadth signi-
fies truth, n. 1613, 3433,3434,4482, 9487, 10179. Height signifies
good and truth as to degrees, n. 9489, 9773, 10181.
' Conjunction and presence of the Lord with angels is according to
their reception of love and charity from Him, n. 290, 681, 1954, 2658,
2886, 2888, 2889, 3001, 3741-43. 43i8, 4319. 45 2 4 72", 9128.
THE FORM OF HEAVEN 121
(n. 59-77) ; that in the midst are the most wise, and round
about even to the borders are the less wise, and this also in
each society (n. 43) ; and that from east to west in heaven
dwell those who are in the good of love, and from south to
north those who are in truths from good ; in like manner
in each society (n. 148, 149). All these things are accord-
ing to the form of heaven ; hence it may be concluded
from them what this form is in the whole."
201. It is important to know what the form of heaven
is, since not only are all consociated according to that
form, but also all communication takes place according to
it ; and because all communication takes place according
to it, so does all extension of thoughts and affections,
consequently all the intelligence and wisdom of angels.
Hence, as far as any one is in the form of heaven, thus as
far as he is a form of heaven, so far he is wise. Whether
you speak of being in the form of heaven, or in the order
of heaven, it comes to the same thing, since the form of
everything is from order, and according to it.*
202. Here something shall first be said as to what it is
to be in the form of heaven. Man was created in the im-
age of heaven, and in the image of the world ; his internal
in the image of heaven, and his external in the image of
the world (see above, n. 57). Whether you say in the im-
age, or according to the form, it is the same. But because
man, by evils of his will, and thence by falsities of thought,
has destroyed in himself the image of heaven, thus its form,
and in its place introduced the image and form of hell, his
internal from his very birth is closed ; which is the cause
that man, otherwise than animals of every kind, is born
The whole heaven, as to all the angelic societies, is arranged by
the Lord according to His Divine order, inasmuch as the Divine of the
Lord with the angels makes heaven, n. 3038, 721 1, 9128, 9338, 10125,
10151, 10157. Concerning the heavenly form, n. 4040-43, 6607, 9877.
b The form of heaven is a form according to Divine order, n. 4040-
43. 6607, 9877.
122 HEAVEN AND HELL
into mere ignorance. But that the image or form of heaven
may be restored to him, he must be instructed in such
things as are of order ; since, as was said above, form is
according to order. The Word contains all the laws of
Divine order, for the laws of Divine order are its precepts ;
as far, therefore, as man knows them and lives according to
them, so far his internal is opened, and there the order or
image of heaven is formed anew. Hence it is evident
what it is to be in the form of heaven, namely, that it is to
live according to those things which are in the Word/
203. As far as any one is in the form of heaven, so far
he is in heaven, and indeed, so far he is heaven in least
form (n. 57) ; consequently so far he is in intelligence and
wisdom ; for, as was said above, all the thought of his un-
derstanding, and all the affection of his will, extend them-
selves every way into heaven according to its form, and
wonderfully communicate with the societies there, and these
in turn with him/ There are some who believe that
thoughts and affections do not really extend themselves
c Divine truths are the laws of order, n. 2447, 7995. Man is man
so far as he lives according to order, thus so far as he is in good ac-
cording to Divine truths, n. 4839, 6605, 6626. It is man into whom
are brought together all things of Divine order, and from creation he
is Divine order in form, n. 3628, 4219, 4222, 4223, 4523, 4524, 5114,
6013, 6057, 6605, 6626, 9706, 10156, 10472. Man is not born into
good and truth, but into evil and falsity, thus into what is contrary to
Divine order, and hence into mere ignorance; and therefore it is ne-
cessary that he be born anew, that is, be regenerated, which is effected
by Divine truths from the Lord, that he may be introduced into order,
n. 1047, 2307, 2308, 3518, 3812, 8480, 8550, 10283, 10284, 10286,
10731. The Lord, when He forms man anew, that is, regenerates him,
arranges all things in him according to order, which is, into the form
of heaven, n. 5700, 6690, 9931, 10303.
d Every one in heaven has communication of life, which may be
called extension, into angelic societies round about, according to the
quantity and quality of good, n. 8794, 8797. Thoughts and affections
have such extension, n. 2470, 6598-6613. They are conjoined and dis-
joined according to the ruling affections, n. 4111.
THE FORM OF HEAVEN 123
around them, but that they are within them, because what
they think, they see within in themselves, and not as dis-
tant ; but they are much deceived. For as the sight of the
eye has extension to remote objects, and is affected accord-
ing to the order of the things which it sees in that exten-
sion, so likewise the interior sight, which is that of the un-
derstanding, has extension in the spiritual world, although
man does not perceive it, for the reason spoken of above
(n. 196). The difference is only that the sight of the eye
is affected naturally, because from the things in the natural
world, but the sight of the understanding is affected spirit-
ually, because from the things in the spiritual world, which
all have relation to good and truth. That man does not
know that it is so, is because he does not know that there
is any light which enlightens the understanding ; when yet
man, without the light which enlightens the understanding,
can think nothing at all of which light, see above (n.
126-132). There was a certain spirit who likewise believed
that he thought from himself, thus without any extension
out of himself and communication thereby with societies
beyond. That he might know that he was in a false per-
suasion, communication with neighboring societies was taken
away from him. He was then not only deprived of thought,
but also fell down as if lifeless, yet tossed his arms about
like a new-born infant. After a while the communication
was restored to him, and by degrees, as it was restored, he
returned into the state of his thought. Other spirits, who
saw this, then confessed that all thought and affection flows
in according to communication, and because all thought
and affection, also all of life ; since all of man's life con-
sists in this, that he can think and be affected, or what is
the same, that he can understand and will.*
' There is only one Life, from which all live, both in heaven and in
the world, n. 1954, 2O2I, 2536, 2658, 2886-89, 3i, 3484, 3742, 5847,
6467. That life is from the Lord alone, n. 2886-89, 3344, 3484, 4319,
4320, 4524, 4882, 5986, 6325, 6468-70, 9276, 10196. It flows in with
124 HEAVEN AND HELL
204. But it is to be known that intelligence and wisdom
with every one is varied according to his communication.
Those whose intelligence and wisdom is formed from gen-
uine truths and goods, have communication with societies
according to the form of heaven ; but with those whose
intelligence and wisdom is not formed from genuine truths
and goods, and yet from such things as agree with them,
the communication is broken and but irregularly coherent,
for it is not with societies in a series in which is the form
of heaven. But those who are not in intelligence and wis-
dom, because in falsities from evil, have communication
with societies in hell, with extension according to their con-
firmation in falsities. It is further to be known, that this
communication with societies is not a communication with
them to the manifest perception of their members, but a
communication with their quality in which they are and
which is from them./
205. All are consociated in heaven according to spiritual
affinities, which are those of good and truth in their order.
It is so in the whole heaven, so in each society, and so in
"each house. For this reason angels who are in similar
good and truth, recognize one another as do relatives and
those akin on earth, just as if they had been acquainted
from infancy. In like manner are consociated the goods
angels, spirits, and men, in a wonderful manner, n. 2886-89, 3337,
3338, 3484, 3742. The Lord flows in from His Divine love, which is
of such a nature that what is its own it wills should be another's, n.
3472, 4320. For this reason life appears as if it were in man, and not
flowing in, n. 3742, 4320. Of the joy of angels, perceived and con-
firmed by what they told me, because they do not live from themselves,
but from the Lord, n. 6469. The wicked not willing to be convinced
that life flows in, n. 3743. Life from the Lord flows in also with the
wicked, n. 2706, 3743, 4417, 10196. But they turn good into evil, and
truth into falsity; for according to man's quality is his reception of
life illustrated, n. 4319, 4320, 4417.
/ Thought diffuses itself into societies of spirits and of angels round
about, n. 6600-6605. Still it does not move and disturb the thoughts
of the societies, n. 6601, 6603.
THE FORM OF HEAVEN 12$
and truths, which make wisdom and intelligence, with each
angel ; they recognize one another in like manner, and as
they recognize one another, so likewise they join themselves
together.-? For this reason those with whom truths and
goods are conjoined according to the form of heaven, sec
things following one another in series, and how widely
around they cohere ; but it is otherwise with those with
whom goods and truths are not conjoined according to the
form of heaven.
206. Such is the form in each heaven, according to
which the angels have communication and extension of
thoughts and affections, thus according to which they have
intelligence and wisdom ; but the communication of one
heaven with another is different, that is, of the third or
inmost with the second or middle, and of these with the
first or last. The communication, however, between the
heavens is not to be called communication, but influx ; of
which something shall now be said. That there are three
heavens, and those distinct from one another, may be seen
above in its own chapter (n. 29-40).
207. That there is not communication of one heaven
with another, but influx, may be evident from their situa-
tion in regard to one another. The third or inmost heaven
is above, the second or middle heaven is below, and the
first or lowest heaven is still lower. In a similar arrange-
ment are all the societies of each heaven, as, for example,
those which are on elevated places appearing as mountains
(n. 1 8$) ; on the summits of these dwell those who are
of the inmost heaven, below these are the societies of a
second heaven, below these again the societies of a lowest
heaven ; and so everywhere, whether it be in elevated places
g Good recognizes its truth, and truth its good, n. 2429, 3101, 3102,
3161, 3179, 3180, 4358, 5704, 5835, 9637. Hence is the conjunction
of good and truth, n. 3834, 4096, 4097, 4301, 4345, 4353, 4364, 4368,
5365, 7623-27, 7752-62, 8530, 9258, 10555. And this is fr m the in-
flux of heaven, n. 9079.
126 HEAVEN AND HELL
or in those not elevated. A society of a higher heaven
has not communication with a society of a lower, except by
correspondences (see above, n. 100) ; and communica-
tion by correspondences is what is called influx.
208. One heaven is conjoined with another, or a society
of one heaven with a society of another, by the Lord alone,
by means of inflowing immediately and mediately, imme-
diately from Himself, and mediately through the higher
heavens in order into the lower.* Since the conjunction of
the heavens by this inflowing is from the Lord alone, there-
fore the greatest precaution is taken that no angel of a
higher heaven may look down into a society of a lower one,
and speak with any one there : as soon as this is done, the
angel is deprived of his intelligence and wisdom. The
reason of this shall be told. As there are three degrees of
heaven, so each angel has three degrees of life. To angels
in the inmost heaven, the third or inmost degree is open,
and the second and first are closed ; to those in the middle
heaven, the second degree is open, and the first and third
are closed ; and to those in the lowest heaven, the first de-
gree is open, and the second and third are closed. As
soon, therefore, as an angel of the third heaven looks down
into a society of the second and speaks with any one there,
his third degree is closed ; on the closing of which, he is
deprived of his wisdom ; for his wisdom resides in the
third degree, and he has none in the second and first.
This is what is meant by the words of the Lord in Mat-
thew : He that is on the house-top, let him not go 'down to
take what is in his house ; and he who is in the field, let
him not return back to take his garment (xxiv. 17, 18).
And in Luke : In that day, he who shall be on the house-
top, and his goods in the house, let him not go down to take
h Influx is immediate from the Lord, and mediate through heaven, n.
6063, 6307, 6472, 9682, 9683. The Lord's influx is immediate into the
minutest parts of all things, n. 6058, 6474-78, 8717, 8728. The Lord's
mediate influx through the heavens, n. 4067, 6982, 6985, 6996.
. THE FORM OF HEAVEN I2/
them away ; and he who is in the field, let him not return
back: remember Lot's wife (xvii. 31, 32).
209. There is no inflowing from the lower heavens into
the higher, because this is contrary to order ; but from the
higher heavens into the lower. The wisdom also of angels
of a higher heaven exceeds the wisdom of angels of a lower
heaven, as a myriad to one. This also is the reason that
angels of a lower heaven cannot speak with angels of a
higher one ; and even when they look toward them, they
do not see them, their heaven appearing like a cloud over
head. Yet angels of a higher heaven can see those in a
lower heaven, but are not allowed to. converse with them,
except with the loss of their wisdom, as was said above.
210. The thoughts and affections and also the speech
of the angels of the inmost heaven, are never perceived in
the middle heaven, because they so far transcend what is
there. But when it pleases the Lord, there appears from
them something like flame in the lower heavens, and the
thoughts which are in the middle heaven appear as some-
thing of light in the lowest heaven, and sometimes as a
bright cloud of varied hue. From that cloud, its ascent,
descent, and form, it is also known in some degree what
they are saying.
211. From these things it may be evident what is the
form of heaven, namely, that in the inmost heaven it is the
most perfect of all, in the middle heaven also perfect, but
in an inferior degree, and in the lowest heaven in a degree
still inferior ; and that the form of one heaven subsists from
another by the inflowing from the Lord. But what com-
munication by inflowing is, cannot be comprehended, unless
it be known what degrees of altitude are, and how they
differ from degrees of longitude and latitude. What these
different degrees are may be seen above (n. 38).
212. As to the particulars of the form of heaven, and
how it goes and flows, this is incomprehensible even by
angels. Some idea may be conceived of it from the form
128 HEAVEN AND HELL
of all things in the human body, scanned and explored by
one who is sagacious and wise ; for it has been shown
above, in their respective chapters, that the whole heaven
represents one man (see n. 59 to 72) ; and that all things
in man correspond to the heavens (n. 87 to 102). How
incomprehensible and inexplicable that form is, is evident
in but a general way from the nervous fibres, by which all
the parts of the body are woven together. What these
fibres are, and how they go and flow in the brain, is not
even visible to the eye, for innumerable fibres are there so
interwoven that taken together they appear as a soft con-
tinuous mass, when yet all the particulars of the will and
understanding flow most distinctly into acts according to
them. How they again interweave themselves in the body,
is manifest from the various plexuses, as from those of the
heart, of the mesentery, and others ; and also from the
knots called ganglions, into which many fibres from every
province enter and there intermingle themselves, and being
variously joined together go forth to their functions, and
this again and again ; besides similar things in every viscus,
member, organ, and muscle. He who examines these
fibres with the eye of wisdom, and their many wonders, will
be utterly astonished ; and yet the things which the eye
sees are few, and those which it does not see are still more
wonderful, because in inner nature. That this form corre-
sponds to the form of heaven, appears manifest from the
operation of all things of the understanding and the will in
it and according to it; for whatever a man wills, passes
spontaneously into act according to that form, and what-
ever he thinks, pervades the fibres from their beginnings
even to their terminations, from which are the senses ; and
because it is the form of thought and will, it is the form of
intelligence and wisdom. This is the form which corre-
sponds to the form of heaven : hence it may be known,
that such is the form according to which every affection
and thought of angels extends itself, and that they are so
GOVERNMENTS IN HEAVEN 1 2Q
far in intelligence and wisdom as they are in that form.
That this form of heaven is from the Divine Human of the
Lord, may be seen above (n. 78-86). These things are
stated that it may also be known, that the heavenly form is
such that it cannot ever be thoroughly explored, even as to
its generals, and thus that it is incomprehensible even to
angels as was said above.
GOVERNMENTS IN HEAVEN.
' 213. BECAUSE heaven is distinguished into societies, and
the larger societies consist of some hundreds of thousands
of angels (n. 50), and all within a society are indeed in sim-
ilar good, but not in similar wisdom (n. 43), it necessarily
follows that there are also governments ; for order is to be
observed, and all things of order are to be guarded. But
governments in the heavens are various, of one sort in so-
cieties which constitute the Lord's celestial kingdom, and
of another sort in societies which constitute the Lord's
spiritual kingdom ; they differ also according to the minis-
tries of the different societies. But in the heavens there is
no other government than the government of mutual love,
and the government of mutual love is heavenly government.
214. Government in the Lord's celestial kingdom is
called JUSTICE, because all there are in the good of love to
the Lord from the Lord, and what is from that good is
called just. Government there is of the Lord alone ; He
leads them and teaches them in the affairs of life. The
truths, which are called truths of judgment, are written on
their hearts ; every one knows, perceives, and sees them.
a Celestial angels do not think and speak from truths, as spiritual
angels do, since they are in the perception of all things of truth from
the Lord, n. 202, 597, 607, 784, 1121, 1384, 1398, 1442, 1919, 7680,
7877, 8780, 9277, 10336. Celestial angels say of truths, yea, yea, or
nay, nay; but spiritual angels reason about them, whether it be so or
not so, n. 2715, 3246, 4448, 9166, 10786; where are explained the
I3O HEAVEN AND HELL
Matters of judgment, therefore, never come there into
question ; but matters of justice, which are of life. The
less wise question the more wise on these points, and they
ask the Lord, and receive answers. Their heaven, or their
inmost joy, is to live justly from the Lord.
215. Government in the Lord's spiritual kingdom is
called JUDGMENT ; because they are in spiritual good, which
is the good of charity toward the neighbor, and this good
in its essence is truth ;* and truth is of judgment, and
good is of justice/ These also are led by the Lord, but
mediately (n. 208) ; and therefore they have governors, few
or more, according to the need of the society in which
they are. They have also laws, according to which they
live together. The governors administer all things accord-
ing to the laws, which they understand because they are
wise, and in doubtful matters they are enlightened by the
Lord.
216. Since government from good, such as is in the
Lord's celestial kingdom, is called justice, and government
from truth, such as is in the Lord's spiritual kingdom, is
called judgment, therefore in the Word justice and judg-
ment are mentioned where heaven and the church are
treated of; and by justice is signified celestial good and
by judgment spiritual good, which good, as was said above,
is in its essence truth as in the following passages: Of
peace there shall be no end, upon the throne of David, and
Lord's words, Let your discourse be yea, yea, nay, nay; what is more
than these is from evil (Matt. v. 37).
* They who are in the spiritual kingdom, are in truths, and they
who are in the celestial kingdom, in good, n. 863, 875, 927, 1023, 1043,
1044, 1555, 2256, 4328, 4493, 5113, 9596. The good of the spiritual
kingdom is the good of charity toward the neighbor, and this good in
its essence is truth, n. 8042, 10296.
c Justice in the Word is predicated of good, and judgment of truth,
and hence to do justice and judgment denotes good and truth, n. 2235,
9857. Great judgments denote the laws of Divine order, thus Divine
truths, n. 7206.
GOVERNMENTS IN HEAVEN 13!
upon his kingdom, to establish it and to uphold it ivith judg-
ment and justice from henceforth and forever (Isaiah ix. 7).
By David is there meant the Lord ; d and by his kingdom
heaven, as is evident from the following passage : / will
raise unto David a just Branch, and he shall reign as King,
and shall act intelligently, and shall do JUDGMENT and JUS-
TICE in the earth (Jer. xxiii. 5). Jehovah is exalted, for
He dwelleth on high ; He hath filled Zion with JUDGMENT
and JUSTICE (Isaiah xxxiii. 5). By Zion also is meant
heaven and the church.' I Jehovah that doeth JUDGMENT
and JUSTICE in the earth, for in these things I delight (Jer.
ix. 24). I will betroth thee unto Me forever, yea I will be-
troth thee unto Me in JUSTICE and JUDGMENT (Hosea ii. 19).
O Jehovah, in the heavens Thy JUSTICE is like the mountains
of God, and Thy JUDGMENTS as a great deep (Psalm xxxvi.
5, 6). They ask of me the JUDGMENTS tf/" JUSTICE, they desire
to draw near to God (Isaiah Iviii. 2) : so in other places.
217. In the spiritual kingdom of the Lord there are va-
rious forms of government, differing in different societies
the variety being according to the ministries which the
societies perform. Their ministries are according to the
ministries of all things in man, to which they correspond.
That these are various is well known ; for the heart has one
ministry, the lungs another, the liver another, the pancreas
and spleen another, and every organ of sense also another.
As there are various administrations of these organs in the
body, so likewise there are various administrations of soci-
eties in the Greatest Man, which is heaven ; for there are
societies that correspond to the organs. That there is a
correspondence of all things of heaven with all things of
man may be seen in its own chapter above (n. 87-102).
But all the forms of government agree in this, that they
<* By David, in the prophetic parts of the Word, is meant the Lord,
n. 1888, 9954.
By Zion, in the Word, is meant the church, specifically the celes-
tial church, n. 2362, 9055.
132 f HEAVEN AND HELL
regard the public good as their end, and in that the good
of every one./ And this is so because all in the whole
heaven are under the auspices of the Lord, Who loves all
and from Divine love ordains that there should be a com-
mon good, from which each may receive his own good.
Every one also receives good in proportion as he loves the
common good ; for as far as any one loves the common
good, so far he loves all and every, one ; and because that
love is of the Lord, therefore he is so far loved by the Lord,
and good befalls him.
2 1 8. From these things it may be evident what sort of
governors there are, namely, that they are in love and in
wisdom more than others, and thus from love will good to
all, and from wisdom know how to provide for its being
done. Such governors do not rule and command, but min-
ister and serve ; for to do good to others from the love of
good is to serve, and to provide for its being done is to
minister. Neither do they make themselves greater than
others, but less ; for they have the good of society and their
neighbor in the first place, and their own in the second
place : what is in the first place is greater, and what is in
the second less. And yet they have honor and glory ; they
dwell in the midst of the society, in higher position than
the rest, and also in magnificent palaces. They even accept
this glory and honor, not for the sake of themselves, but
for the sake of obedience, for all there know that they have
/ Every man and society, also one's country and the church, and in
a universal sense the kingdom of the Lord, is a neighbor, and to do
good to them from the love of good, according to the quality of their
state, is to love the neighbor; thus their good, which also is the com-
mon good, which is to be consulted, is the neighbor, n. 6818-24, 8123.
Civil good also, consisting in what is just, is a neighbor, n. 2915, 4730,
8120-23. Hence charity toward the neighbor extends itself to every
thing of the life of man, and to love good and do good from the love
of good and truth, and also to do what is just from the love of what is
just, in every function and in every work, is to love the neighbor, n.
2417, 8121-24
GOVERNMENTS IN HEAVEN 133
the honor and glory from the Lord, and that on this account
they are to be obeyed. This is what is meant by the Lord's
words to His disciples : Whosoever would become great
among you, let him be your minister ; and whosoever would
be first among you, let him be your servant ; as the Son of
man came not to be ministered unto, but to minister (Matt.
xx. 27, 28). He that is greatest among you, let him be as
the least, and he that is chief, as he that doth minister (Luke
xxii. 26).
219. A similar government also in least form is in every
house. There is the master of the house and there are
servants; the master loves the servants, and the servants
love the master, so that from love they serve each other ;
the master teaches how they ought to live, and tells what is
to be done ; the servants obey and perform their duties.
To perform use is the enjoyment of the life of all ; from
which it is evident that the Lord's kingdom is a kingdom
of uses.
220. There are also governments in the hells, for unless
there were governments, they would not be kept in bonds ;
but the governments there are opposite to the governments
in heaven, being all of self-love. Every one there wishes
to rule others and to be preeminent. Those who do not
favor them they hold in hatred and make objects of their
vengeance and fury, for such is the nature of self-love.
The more malignant, therefore., are set over them as gov-
ernors, whom they obey from fear.*' But of this below,
when we come to treat of the hells.
g There are two kinds of rule, one from love to the neighbor, the
other from love of self, n. 10814. All things good and happy result
from the rule which is from love to the neighbor, n. 10160, 10814. I"
heaven no one desires to rule from the love of self, but all desire to
minister, and this is to rule from love to the neighbor; and hence they
have so great power, n. 5732. All evils result from rule from the love
of self, n. 10038. After the loves of self and of the world began to
reign, men were compelled for security to subject themselves to gov-
ernments, n. 7364, 10160, 10814.
134 HEAVEN AND HELL
DIVINE WORSHIP IN HEAVEN.
221. DIVINE worship in the heavens is not unlike Divine
worship on earth as to externals, but as to internals it dif-
fers. In the heavens, as on earth, there are doctrines, there
are preachings, and there are temples. The doctrines agree
as to essentials, but are of more interior wisdom in the
higher heavens than in the lower. The preachings are ac-
cording to the doctrines ; and as they have houses and pal-
aces (n. 183-190), so likewise they have temples, in which
there is preaching. That there are such things also in
heaven, is because angels are continually being perfected
in wisdom and love ; for they have understanding and will
equally as men, and the understanding is such that it may
be continually perfected, and in like manner the will ; the
understanding by the truths of intelligence, and the will by
the goods of love/*
222. Divine worship itself, in the heavens, does not how-
ever consist in frequenting temples, and in hearing preach-
ing, but in a life of love, charity, and faith, according to
doctrines ; preachings in temples serve only as means of
instruction in matters of life. I have spoken with angels
on this subject, and told them that in the world it is be-
lieved that Divine worship is only to frequent temples, hear
preaching, attend the sacrament of the supper three or four
times a year, and perform other acts of worship according
to the statutes of the church, and likewise to set apart par-
ticular times for prayer, and then to behave devoutly. The
angels said that these are outward deeds which ought to be
done, but that they are of no avail unless there be an inter-
nal from which they proceed, and that the internal is a life
according to the precepts which doctrine teaches.
The understanding is recipient of truth, and the will of good, n.
3623, 6125, 7503, 9300, 9930. As all things have relation to truth and
good, so the all of man's life has relation to understanding and will,
n. 803, 10122. Angels are perfected to eternity, n. 4803, 6648.
DIVINE WORSHIP IN HEAVEN 135
223. That I might know what their meetings in the tem-
ples are, it has sometimes been given me to go in and hear
preaching. The preacher stands in a pulpit on the east :
before his face sit those who are in the light of wisdom
more than others, on the right and left side of them, those
who are in less light. They" sit around in the form of a
circle, but so that all are in the view of the preacher, no
one being at the sides on either hand, so as to be out of
his view. At the entrance, which is at the east of the tem-
ple, and on the left of the pulpit, stand those who are being
initiated. No one is allowed to stand behind the pulpit ;
if any one be there, the preacher is confused. The case is
the same if any one in the congregation dissents, and so he
must needs turn away his face. The preachings are of such
wisdom that none in the world can be compared with them ;
for in the heavens they are in interior light. The temples
appear as of stone in the spiritual kingdom, and as of wood
in the celestial kingdom, because stone corresponds to truth,
in which those are who are in the spiritual kingdom, and
wood corresponds to good, in which those are who are in
the celestial kingdom.* The sacred edifices in the latter
kingdom are not called temples, but houses of God ; and
here they are without magnificence ; but in the spiritual
kingdom they are magnificent in various degree.
224. I once spoke with a preacher about the holy state
in which those are who hear preaching in churches ; and he
said that every one is pious, devout, and holy according to
his interiors, which are of love and faith, since in these is
holiness itself, because the Divine of the Lord ; and that
he did not know what outward holiness is without inward ;
and when he thought of it, he said that perhaps it may be
something which counterfeits holiness in outward appear-
* Stone signifies truth, n. 114, 643, 1298, 3720, 6426, 8609, 10376.
Wood signifies good, n. 643, 3720, 8354. On this account the most
ancient people, who were in celestial good, had sacred buildings of
wood, n. 3720.
136 HEAVEN AND HELL
ance, either acquired by art or hypocritical ; and that some
spurious fire, from the love of self and the world, may kindle
and display such holiness.
225. All the preachers are from the Lord's spiritual king-
dom, and none from the celestial kingdom. That they are
from the spiritual kingdom, is because angels there are in
truths from good, and all preaching comes from truths.
That there are no preachers from the celestial kingdom, is
because there they are in the good of love, and from that
they see and perceive truths, but do not speak about them.
Although angels in the celestial kingdom perceive and see
truths, still there are preachings there, since by preaching
they are enlightened in the truths which they know, and are
perfected by many which they did not know before : as
soon as they hear them, they also acknowledge them, and
thus perceive them. The truths which they perceive, they
also love, and by living according to them, make them of
their life : to live according to truths, they say, is to love
the Lord/
226. All preachers are appointed by the Lord, and are
thereby in the gift of preaching ; it is not allowable for any
others to teach in the temples. They are called preachers,
but not priests. The reason that they are not called priests,
is because the priesthood of heaven is the celestial king-
dom ; for priesthood signifies the good of love to the Lord,
in which those are who are in that kingdom ; but the roy-
alty of heaven is the spiritual kingdom, for royalty signifies
truth from good, in which are those who are in that king-
dom (see above, n. 24).**
e To love the Lord and the neighbor is to live according to the Lord's
precepts, n. 10143, IOI 53 10310, 10578, 10645, 10683.
d Priests represented the Lord as to Divine good, kings as to Divine
truth, n. 2015, 6148. Hence a priest in the Word signifies those who
are in the good of love to the Lord, thus the priesthood signifies that
good, n. 9806, 9809. A king, in the Word, signifies those who are in
Divine truth, thus what is kingly signifies truth from good, n. 1672,
2015, 2069, 4575, 4581, 4966, 5044.
THE POWER OF ANGELS OF HEAVEN 137
227. The doctrines according to which are their preach-
ings, all regard life as their end, and none regard faith with-
out 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 lowest
heaven ; for the doctrines are adapted to the perception of
the angels in each heaven. The essential of all the doc-
trines is, to acknowledge th'e Divine Human of the Lord.
THE POWER OF ANGELS OF HEAVEN.
228. THAT angels have power those cannot understand
who know nothing of the spiritual world, and of its influx
into the natural world. They think that angels cannot have
power because they are spiritual, and so pure and unsub-
stantial that they cannot even be seen with the eyes. But
those who look more interiorly into the causes of things,
take a different view. They know that all the power which
man has, is from his understanding and will for without
these he cannot move a particle of his body and the
understanding and will are his spiritual man. This moves
the body and its members at its pleasure ; for what it
thinks, that the mouth and tongue speak, and what it wills,
this the body does ; it also gives strength at pleasure. The
will and understanding of man are ruled by the Lord
through angels and spirits, and therefore all things of the
body also are so ruled, because they are from the will and
understanding ; and if you will believe it, man cannot even
stir a step without the influx of heaven. That it is so, has
been shown to me by much experience ; angels have been
suffered to move my steps, my actions, my tongue and
speech, as they pleased, and this by flowing into my will
and thought ; and I found by experience that of myself I
could do nothing. They said afterward that every man is
so ruled, and that he may know this from the doctrine of
138 HEAVEN AND HELL
the Church and from the Word, for he prays that God may
send His angels to lead him, direct his steps, teach him,
and inspire what he should think and what he should speak,
and other like things ; though when he thinks by himself
without doctrine, he says and believes otherwise. These
things are said that it may be known what power angels
have with man.
229. But in the spiritual world the power of angels is so
great, that if I should bring forward all that I have seen in
regard to it, it would exceed belief. If anything there re-
sists, which is to be removed because contrary to Divine
order, they cast it down and overturn it merely by an effort
of the will and a look. Thus I have seen mountains, which
were occupied by the evil, cast down and overthrown, and
sometimes shaken from one end to the other, as in earth-
quakes ; also rocks opened in the midst even to the deep,
and the evil who were upon them swallowed up. I have seen
also some hundreds of thousands of evil spirits dispersed
by them and cast into hell. Numbers are of no avail
against them, nor arts, cunning, and leagues, for they see
all, and disperse them in a moment. But more may be
seen on this subject in the account of the Destruction of
Babylon. Such power have angels in the spiritual world.
That they have similar power in the natural world too, when
it is granted, is evident from the Word as that they gave
whole armies to destruction, and that they brought a pesti-
lence of which seventy thousand men died. Of this angel
we read : The angel stretched out his hand against Jeru-
salem to destroy it; but Jehovah repented Him of the evil,
and said to the angel that destroyed the people, It is enough,
stay now thy hand. And David saw the angel that smote
the people (2 Samuel xxiv. 16, 17) : besides other passages.
Angels, because they have such power, are called powers ;
and in David we read, Bless Jehovah, ye angels mighty in
strength (Psalm ciii. 20).
230. It is -to be known, however, that angels have no
THE POWER OF ANGELS OF HEAVEX 139
power at all from themselves, but that all their power is
from the Lord ; and that they are only so far powers as
they acknowledge this. Whoever of them believes that he
has power from himself, becomes instantly so weak that he
cannot even resist one evil spirit ; which is the cause that
angels attribute nothing at all of merit to themselves, that
they are averse to all praise and glory on account of any-
thing done, and that they ascribe the praise and glory to
the Lord.
231. It is Divine truth proceeding from the Lord which
has all power in the heavens, for the Lord in heaven is Di-
vine truth, united to Divine good (see n. 126-140) ; as far
as angels are receptions of this truth, so far they are pow-
ers.* Every one also is his own truth and his own good,
because every one is such as his understanding and will are ;
and the understanding is of truth, because its all is from
truths, and the will is of good, because its all is from goods ;
for whatever any one understands, this he calls truth, and
whatever he wills, this he calls good : from this it is that
every one is his own truth and his own good.* As far,
therefore, as an angel is truth from the Divine and good
from the Divine, so far he is a power, because so far the
Lord is with him ; and because no one is in good and
truth exactly similar or the same with another since in
heaven, as in the world, there is perpetual variety (n. 20)
therefore one angel is not in similar power as another.
Those are in the greatest power who constitute the arms in
the Greatest Man, or heaven ; because those who are there
a Angels are called powers, and they are powers from the reception
of Divine truth from the Lord, n. 9639. Angels are recipients of Di-
vine truth from the Lord, and on this account they are called gods in
the Word throughout, n. 4295, 4402, 7268, 7873, 8301, 9160.
* A man, and an angel, is his own good and his own truth, thus his
own love and his own faith, n. 10298, 10367. He is his own under-
standing and his own will, since the all of life is thence, the life of
good being of the will, and the life of truth being of the understand-
ing, n. 10076, 10177, 10264, 10284.
140 HEAVEN AND HELL
are in truths beyond others, and into their truths there flows
good from the whole heaven. The power also of the whole
man transfers itself into the arms, and by them the whole
body exercises its powers ; hence it is that by arms and by
hands in the Word, is signified power. c In heaven there
sometimes appears a naked arm from this source, which is
of so great power that it could break in pieces everything
in its way, even if it were a rock upon earth. Once also it
was moved toward me, and I perceived that it was able to
crush my bones to atoms.
232. That the Divine truth which proceeds from the
Lord has all power, and that angels have power as far as
they are receptions of Divine truth from the Lord, may be
seen above (n. 137). But angels are so far receptions of
Divine truth as they are receptions of Divine good, for
truths have all power from good, and none without good ;
and likewise good has all power through truths, and none
without truths : power exists from the conjunction of the
two. It is similar with faith and lo've ; for whether you say
truth or faith it is the same thing, since the all of faith is
truth ; also whether you say good or love, it is the same
thing, since the all of love is good.'' How great power an-
gels have by means of truths from good, was evident also
from this, that an evil spirit, when only looked upon by
angels, falls into a swoon and does not appear as a man.
and this until the angel turns away his eyes. The reason
c The correspondence of the hands, the arms, and shoulders, with
the Greatest Man or heaven, n. 4931-37. By arms and hands in the
Word, is signified power, n. 878, 3091, 4932, 4933, 6947, 10019.
d All power in heaven is of truth from good, thus of faith from love,
n. 3091, 3563, 6423, 8304, 9643, 10019, 10182. All power is from the
Lord, because from Him is all the truth of faith and the good of love,
n - 93 2 7 94io. This power is meant by the keys given to Peter, n.
6344. It is Divine truth proceeding from the Lord which has all
power, n. 6948, 8200. This power of the Lord is what is meant by
sitting at the right hand of Jehovah, n. 3387, 4592, 4933, 7518, 7673,
8281, 9133. The right hand denotes power, n. 10019.
THE SPEECH OF ANGELS 14!
that such an effect is produced by the look of angels is, that
the sight of angels is from the light of heaven, and the light
of heaven is Divine truth (see above, n. 126-132) : eyes
also correspond to truths from good.'
233. Since truths from good have all power, falsities from
evil have no power at all./ All in hell are in falsities from
evil, and so they have no power against truth and good.
But what power they have among themselves, and what
power evil spirits have before they are cast into hell, will
be told hereafter.
THE SPEECH OF ANGELS.
234. ANGELS talk together just as men do in the world,
and also on various subjects, as on domestic affairs, on civil
affairs, on the affairs of moral life, and on those of spiritual
life ; nor is there any other difference than that they con-
verse more intelligently than men, because more interiorly
from thought. It has been given me often to be in com-
pany with them, and to speak with them as friend with
friend, and sometimes as stranger with stranger ; and then,
because I was in a similar state with them, I knew no other-
wise than that I was speaking with men on earth.
235. Angelic speech, just like human speech, is distin-
guished into words, and is'also uttered by sound and heard
by sound ; for angels like men have mouth, tongue, and
ears, and also an atmosphere, in which the sound of their
speech is articulated ; but it is a spiritual atmosphere, ac-
commodated to angels, who are spiritual. Angels also
breathe in their atmosphere and utter words by means of
breath, as men do in theirs. a
t The eyes correspond to truths from good, n. 4403-21, 4523-34,
6923.
/ Falsity from evil has no power, because truth from good has all
power, n. 6784, 10481.
" In the heavens there is respiration, but it is of an interior kind,
142 HEAVEN AND HELL
236. All in the whole heaven have one language, and
they all understand one another, from whatever society they
are, whether near or distant. Language is not learned
there, but is natural to every one ; for it flows from their
very affection and thought. The sound of speech corre-
sponds to their affection, and the articulations of sound,
which are words, correspond to the ideas of thought which
are from affection ; and because language thus corresponds,
it is itself also spiritual, for it is affection sounding and
thought speaking. He who attends may know that all
thought is from the affection of love, and that the ideas
of thought are various forms into which the general affec-
tion is distributed ; for no thought nor idea at all is given
without affection, their soul and life being from it. It is
from this that angels know what another is, merely from his
speech ; from the tone, what his affection is, and from the
articulations of sound, or words, what his mind is. The
wiser angels know from a single series of speech what the
ruling affection is, for to this they chiefly attend. That
every one has various affections, is known one when in
joy, another when in grief, another when in clemency and
mercy, another when in sincerity and truth, another when
in love and charity, another when in zeal or in anger, another
when in simulation and deceit, another when in quest of
honor and glory, and so on but the ruling affection or
love is in them all, and so angels who are wise, beoause
they perceive this, know from the speech one's whole state.
That it is so, has been given me to know from much expe-
rience. I have heard angels discovering one's life merely
from hearing him. They said also that from some ideas of
one's thought they know all things of his life because
from these ideas they know his ruHng love, in which are all
n. 3884, 3885: from experience, n. 3884, 3885,3891,3893. Respirations
there are dissimilar and various according to their states, n. 1119, 3886,
3887, 3889, 3892, 3893. The wicked cannot breathe at all in heaven,
and if they come thither, they are suffocated, n. 3894.
THE SPEECH OF ANGELS 143
things in their order and that man's book of life is
nothing else.
237. Angelic language has nothing in common with hu-
man languages, unless with some words, which sound from
a certain affection ; yet not with the words themselves, but
with their sound on which subject something will be said
in what follows. That angelic language has nothing in
common with human languages, is evident from this, that
it is impossible for angels to utter one word of human lan-
guage. This has been tried, but they could not ; for they
cannot utter anything but what is quite in agreement with
their affection. That which is not in agreement is repug-
nant to their very life, for life is of affection, and their
speech is from their life. I have been told that the first
language of men on our earth was in agreement with an-
gelic language, because they had it from heaven ; and that
the Hebrew language agrees with it in some things.
238. Because the speech of angels corresponds to their
affection, which is of love, and the love of heaven is love
to the Lord and love toward the neighbor (see above, n. 13
to 19), it is evident how elegant and enjoyable their speech
is, for it affects not only the ears, but also the interiors of
the mind of those who hear. There was a certain hard-
hearted spirit, with whom an angel spoke ; till he was at
length so affected by his speech that he shed tears, saying
that he could not resist, for it was love speaking, and that
he never wept before.
239. The speech of angels is also full of wisdom, since
it proceeds from their interior thought, and their interior
thought is wisdom, as their interior affection is love, their
love and wisdom uniting in speech. Consequently it is so
full of wisdom, that they can express by one word what
man cannot express by a thousand words, and also the ideas
of their thought comprehend such things as man cannot
conceive, still less utter. Hence it is that the things which
have been heard and seen in heaven are said to be ineffa-
144 HEAVEN AND HELL
ble, and such as ear has not heard nor eye seen. That it
is so, has also been given me to "know by experience. I
have sometimes been let into the state in which angels are,
and in that state have spoken with them, and then I under-
stood all ; but when I was let back into my former state,
and thus into the natural thought proper to man, and wished
to recollect what I had heard, I could not ; for there were
thousands of things not adapted to the ideas of natural
thought, thus not expressible, except only by variegations
of heavenly light, and not at all by human words. The
ideas of thought of angels, from which are their words, are
likewise modifications of the light of heaven, and the af-
fections, from which is the sound of the words, are varia-
tions of the heat of heaven since the light of heaven is
Divine truth or wisdom, and the heat of heaven is Divine
good or love (see above, n. 126 to 140), and the angels
have affection from Divine love, and thought from Divine
wisdom.*
240. Because the speech of angels proceeds immediately
from their affection, the ideas of thought being, as was said
above (n. 236), various forms into which the general af-
fection is distributed, angels can express in a minute what
man cannot express in half an hour ; and they can also by
a few words present what has been written on many pages,
as has been proved to me by much experience/ The ideas
of thought of angels and the words of their speech make
one, as efficient cause and effect ; for in the words is pre-
sented in effect what is in the ideas of thought in cause ;
hence it is, that every word comprehends in it so many
things. The particulars also of the thought, and hence of
b The ideas of angels, from which they speak, are expressed by won-
derful variations of the light of heaven, n. 1646, 3343, 3993-
c Angels can express by their speech in a moment more than man
can express by his in half an hour, and they can also express such things
as do not fall into the expressions of human speech, n. 1641-43, 1645,
4609, 7089.
THE SPEECH OF ANGELS 145
the speech of angels, appear when presented to view like a
thin, outflowing wave, or atmosphere, in which are innu-
merable things in their order, from their wisdom, which
enter another's thought, and affect him. The ideas of
thought of every one, as well angel as man, are presented
to view in the light of heaven, when it pleases the Lord/
241. Angels of the Lord's celestial kingdom speak in
like manner as angels of His spiritual kingdom, but from
more interior thought. Celestial angels, because they are
in the good of love to the Lord, speak from wisdom, and
spiritual angels, because they are in the good of charity
toward the neighbor, which in its essence is truth (n. 215),
speak from intelligence since wisdom is from good, and
intelligence from truth. Hence the speech of celestial an-
gels is like a gentle stream, soft, and as it were continuous ;
but the speech of spiritual angels is a little vibratory and
discrete. The speech of celestial angels has much of the
sound of the vowels u and o, but the speech of spiritual
angels has much of the sound of e and / ; for vowels are
for sound, and in sound there is affection, the sound of the
speech of angels corresponding to affection as was said
above (n. 236) and the articulations of sound, which are
words, corresponding to the ideas of thought which are
from affection. .Since vowels do not belong to language,
but to the elevation of its words by tone to various affec-
tions according to one's state, in the Hebrew tongue the
vowels are not expressed and are sounded variously. From
his intonation the angels know a man's quality as to affec-
^ There are innumerable things in one idea of thought, n. 1 008, 1869,
4946, 6613-18. The ideas of man's thought are opened in the other
life, and presented to view, to the life, as to their quality, n. 1869, 3310,
5510. What their appearance is, n. 6601, 8885. The ideas of angels
of the inmost heaven appear like flamy light, n. 6615. The ideas of
angels of the lowest heaven appear like thin white clouds, n. 6614.
The idea of an angel seen, from which was radiation to the Lord, n.
6620. The ideas of thought extend themselves at large into the socie-
ties of angels round about, n. 6598-6613.
146 HEAVEN AND HELL
tion and love. The speech of celestial angels is without
hard consonants and seldom passes from consonant to con-
sonant without the interposition of a word beginning with
a vowel. This is why in the Word the particle " and " is so
often interposed, as may be evident to those who read the
Word in the Hebrew language, in which the particle is soft,
beginning and ending with a vowel sound. In the Word,
in Hebrew, it may in some measure be known from the
very words, whether they belong to the celestial or the spir-
itual class, thus whether they involve good or truth ; those
which involve good partake much of u and o, and also
somewhat of a, while those which involve truth partake of
e and /.* Because affections express themselves chiefly by
tones, in human speech also when great subjects are spoken
of, such as heaven \_coeluni\ and God \_Deus~\, words are
preferred that contain the vowels u and o. Musical sounds,
too, swell into the same vowels when such subjects are ex-
pressed, but not for subjects of less magnitude. By this
means musical art knows how to express affections of va-
rious kinds.
242. In angelic speech there is a certain concord which
cannot be described.' This concord is from this, that the
thoughts and affections, from which speech flows, pour
themselves forth and around in accordance with the form
of heaven, and the form of heaven is that according to
which all are consociated, and according to which is all
communication. That angels are consociated according to
the form of heaven, and that their thoughts and affection?
flow according to it, may be seen above (n. 200212).
243. Speech similar to that in the spiritual world is im-
planted in every man, but in his interior intellectual part ;
and because this with man does not fall into words analo-
* That is, the European vowel sounds u as in rule, a as in father,
e as vbfete, i as in machine,
* In angelic speech there is concord with harmonious cadence, n.
1648, 1649, 7191.
THE SPEECH OF ANGELS 147
gous to affection, as with angels, man does not know that
he is in it ; yet it is from this fact that man when he comes
into the other life, has the same speech as spirits and an-
gels, and thus knows how to speak without instruction./
But more will be said on this subject hereafter.
244. All in heaven have one speech, as was said above ;
but it is varied in this, that the speech of the wise is inte-
rior, and more full of variations of affections and of ideas
of thoughts ; the speech of the less wise is exterior and less
full ; and the speech of the simple is still more external
and so consists of words, from which the sense is to be
drawn in the same manner as when men speak with one an-
other. There is also speech by the face, closing in some-
thing sonorous modified by ideas ; there is speech in which
heavenly representatives are joined to ideas, and also pro-
ceed from ideas to sight ; there is also speech by gestures
corresponding to their affections, and representing things
similar to what are expressed by their words ; there is
speech by the generals of affections and by the generals of
thoughts ; and there is speech like thunder, besides other
kinds.
245. The speech of evil and infernal spirits is in like
manner spiritual, because from affections, but from evil af-
fections and their filthy ideas, to which angels are altogether
averse. The modes of speaking in hell are thus opposite
to those of heaven ; and therefore evil spirits cannot endure
angelic speech, and angels cannot endure infernal speech.
Infernal speech is to angels as bad odor striking the nos-
trils. The speech of hypocrites, who are those who can
feign themselves angels of light, is as to words similar to
f There is spiritual or angelic speech belonging to man, though he
is ignorant of it, n. 4104. The ideas of the inner man are spiritual,
but man during his life in the world perceives them naturally, because
he then thinks in what is natural, n. 10236, 10237, ^SS 1 - Man after
death comes into his inner ideas, n. 3226, 3342, 3343, 10568, 10604.
Those ideas then form his speech, n. 2470-79.
148 HEAVEN AND HELL
the speech of angels, but as to affections and ideas of
thought therefrom, it is altogether opposite. Consequently
their speech when its inward nature is perceived as by
wise angels is heard as the gnashing of teeth, and strikes
with horror.
THE SPEECH OF ANGELS WITH MAN.
246. ANGELS who speak with man do not speak in their
own language, but in the man's language, and also in other
languages with which the man is acquainted, but not in
languages unknown to the man. That it is so, is because
angels when they speak with man, turn themselves to him,
and conjoin themselves to him, and the conjunction of an
angel with a man, causes both to be in similar thought ; and
because the thought of man clings to his memory and this
is the source of his speech, both are in the same language.
Besides, an angel or a spirit when he comes to a man, and
by turning to him is conjoined to him, comes into all his
memory, insomuch that he scarce knows otherwise than
that he knows from himself what the man knows, including
his languages. I have spoken with angels about this, and
said that perhaps they supposed they spoke with me in my
mother tongue, because such was the appearance, when yet
it was not they who spoke, but I ; and that this might be
evident from the fact that angels cannot utter one word of
human language (n. 237), and that human language is nat-
ural and they are spiritual, and those who are spiritual can-
not produce anything naturally. To this they said, that
they know their conjunction with the man with whom they
speak to be with his spiritual thought, but because that
flows into his natural thought, and this clings to his mem-
ory, the language of the man appears to them as their own,
together with all his knowledge ; and that this is the case,
because it was the Lord's pleasure that there should be such
conjunction and as it were insertion of heaven with man ;
THE SPEECH OF ANGELS WITH MAN 149
but that the state of man at this day is different, so that
there is no longer such conjunction with angels, but with
spirits who are not in heaven. I have also spoken with
spirits on the same subject, who would not believe that it is
the man who speaks, but believed it was they in the man,
and also that man does not know what he knows, but they ;
thus that all things which the man knows are from them.
I wished by many things to prove that it is not so, but in
vain. Who are meant by spirits and who by angels, will be
told in what follows, when the world of spirits is treated of.
247. Another reason that angels and spirits conjoin
themselves so closely with man as not to know but that the
man's things are their own, is that there is such conjunction
between the spiritual and the natural world with man, that
they are as it were one ; and since man has separated him-
self from heaven, it has been provided by the Lord that with
every one there should be angels and spirits, and that man
should be ruled through them by Him : for that reason
there is so close conjunction. It would have been other-
wise if man had not separated himself, for then he might
have been governed through the general influx from heaven
by the Lord, without spirits and angels adjoined to him.
But this subject will be specially treated in what follows,
when treating of the conjunction of heaven with man.
248. The speech of an angel or spirit with man is heard
as sonorously as the speech of man with man, yet not by
others who stand near, but by himself alone. The reason
is, that the speech of an angel or spirit flows first into man's
thought, and by an inner way into his organ of hearing, thus
affecting it from within ; but the speech of man with man
flows first into the air, and by an outward way into his or-
gan of hearing, thus affecting it from without. From this
it appears that the speech of an angel or spirit with man is
heard within him, and because it equally affects the organs
of hearing, is also equally sonorous. That the speech of
an angel and of a spirit flows down even into the ear from
15 HEAVEN AND HELL
within, has become evident to me from this, that it also
flows into the tongue, causing a slight vibration, but not
with any motion, as when the sound of speech is articulated
by it into words by the man himself.
249. To speak with spirits, however, is at this day seldom
given, since it is dangerous ; a for then the spirits know that
they are with man, which otherwise they do not know ; and
evil spirits are such that they hold man in deadly hatred
and desire nothing more than to destroy him, both soul and
body. This in fact is done with those who have indulged
much in fantasies, until they have removed from themselves
the enjoyments proper to the natural man. Some, also,
who lead a solitary life, at times hear spirits speaking with
them, and without danger ; but the spirits with them are at
intervals removed by the Lord, lest they should know that
they are with man. For. most spirits do not know that
there is any other world than that in which they are, and so
do not know that there are men elsewhere ; accordingly it
is not permitted man to speak in turn with them, for if he
should they would know it. Those who think much on re-
ligious subjects, and are so intent upon them as to see them
as it were inwardly in themselves, begin also to hear spirits
speaking with them ; for religious persuasions, whatever
they are, when man from himself dwells upon them, and
does not modify them by the various things of use in the
world, go interiorly and dwell there and occupy the whole
spirit of the man, thus entering the spiritual world and af-
fecting spirits there. But such persons are visionaries and
enthusiasts, and whatever spirits they hear they believe to be
the Holy Spirit, when in fact they are enthusiastic spirits.
a Man is able to speak with spirits and angels, and the ancients fre-
quently spoke with them, n. 67-69, 784, 1634, 1636, 7802. In some
earths angels and spirits appear in human form and speak with the
inhabitants, n. 10751, 10752. But on this earth at this day it is danger-
ous to speak with spirits, unless man be in true faith, and be led by tb
Lord, n. 784, 9438, 10751.
THE SPEECH OF ANGELS WITH MAN !$!
Those who are such see falsities as truths, and because they
see them, they persuade themselves, and likewise persuade
those with whom they flow in ; and because those spirits
began also to persuade to evils and to be obeyed, by de-
grees they were removed. Enthusiastic spirits are distin-
guished from other spirits by this, that they believe them-
selves to be the Holy Spirit and what they say to be Divine.
Those spirits do not maltreat man, because man honors
them with Divine worship. I have spoken with them sev-
eral times, and then the wicked things were discovered
which they infused into their worshippers. They dwell to-
gether to the left in a desert place.
250. To speak with the angels of heaven is granted only
to those who are in truths from good, especially to those
who are in the acknowledgment of the Lord, and of the
Divine in His Human, because this is the truth in which the
heavens are. For, as was shown above, the Lord is the God
of heaven (n. 2-6) ; the Divine of the Lord makes heaven
(n. 7-12) ; the Divine of the Lord in heaven is love to Him
and charity toward the neighbor from Him (n. 1319) ; the
whole heaven in one complex represents one man, in like
manner every society of heaven, and every angel is in per-
fect human form, and this from the Divine Human of the
Lord (n. 59-86). From which it is evident, that to speak
with the angels of heaven is not granted to any but those
whose interiors are opened by Divine truths even to the
Lord, for into these truths the Lord flows in with man, and
when the Lord, heaven also flows in. That Divine truths
open the interiors of man, is because man is so created that
as to the internal man he may be an image of heaven, and
as to the external he may be an image of the world (n. 57) ;
and the internal man is not opened except by Divine truth
proceeding from the Lord, because that is the light of
heaven and the life of heaven (n. 126140).
251. The influx of the Lord Himself with man is into
his forehead and thence into the whole face, since the fore-
152 HEAVEN AND HELL
head of man corresponds to love, and the face corresponds
to all his interiors/ The influx of spiritual angels with man
is into his head everywhere, from the forehead and temples
to every part within which is the cerebrum, because that
region of the head corresponds to intelligence ; but the in-
flux of celestial angels is into that part of the head within
which is the cerebellum, and which is called the occiput,
from the ears all around, even to the neck, for that region
corresponds to wisdom. All the speech of angels with man
enters by these ways into his thoughts ; and by this means I
have perceived what angels they were who spoke with me.
252. They who speak with angels of heaven, see at the
same time things that are in heaven, because they see from
the light of heaven, in which their interiors are, and the
angels also see through them things that are on the earth c
since with them heaven is conjoined to the world, and
the world is conjoined to heaven. For, as was said above
(n. 246), when angels turn themselves to man, they so con-
join themselves to him that they know not otherwise than
that his things are their own, not only those of his speech,
but also those of his sight and hearing ; man also, on the
other hand, knows not otherwise than that the things which
flow in through the angels are his. In such conjunction
with angels of heaven were the most ancient people on this
earth, whose times were therefore called the golden age.
These, because they acknowledged the Divine under a hu-
man form, thus the Lord, spoke with angels of heaven as
with their friends, and angels of heaven with them likewise
* The forehead corresponds to heavenly love, and hence in the
Word signifies that love, n. 9936. The face corresponds to the interi-
ors of man, which are of thought and affection, n. 1568, 2988, 2989,
3631, 4796, 4797, 4800, 5165, 5168, 5695, 9306. The face also is
formed to correspondence with the interiors, n. 4791-4805, 5695.
Hence the face, in the Word, signifies the interiors, n. 1999, 2434, 3527,
4066, 4796.
c Spirits can see nothing through man which is in this solar world,
but they have seen through my eyes, and the reason, n. 1880.
THE SPEECH OF ANGELS WITH MAN 153
as with their friends ; and in them heaven and the world
made one. But man after those times successively removed
himself from heaven, by loving himself more than the Lord
and the world more than heaven ; consequently he began
to feel the delights of the love of self and the world separate
from the delights of heaven, and at length to such a degree
that he knew no other delight. Then his interiors were
closed which had been open into heaven, and his exteriors
were opened to the world ; and when this is the case, man
is in light as to all things of the world, and in thick dark-
ness as to all things of heaven.
253. After those times it was seldom that any one spoke
with angels of heaven ; but some spoke with spirits, who are
not in heaven. For man's interiors and exteriors are such
that they are either turned to the Lord as their common
centre (n. 124), or to self, and thus back from the Lord.
Those which are turned to the Lord, are also turned to
heaven ; but those which are turned to self, are also turned
to the world, and these can with difficulty be elevated ; yet
they are elevated by the Lord as far as can be done, by
conversion of the love, and this by means of truths from the
Word.
254. I have been informed how the Lord spoke with the
prophets through whom the Word was given. He did not
speak with them as with the ancients, by an influx into
their interiors, but through spirits who were sent to them,
whom He filled with His look, and thus inspired with words
which they dictated to the prophets ; so that it was not
influx but dictation. And because the words came forth
immediately from the Lord, they are each filled with the
Divine, and contain within an internal sense, which is such
that angels of heaven perceive them in a heavenly and spir-
itual sense, when men perceive them in a natural sense :
thus the Lord has conjoined heaven and the world by the
Word. How spirits are filled with the Divine from the
Lord by His look, has been shown. The spirit filled with
154 HEAVEN AND HELL
the Divine from the Lord knows not otherwise than that he
is the Lord, and that it is the Divine that speaks, and this
even until he has done speaking ; afterward he perceives
and acknowledges that he is a spirit, and that he did not
speak from himself, but from the Lord. Because such was
the state of the spirits who spoke with the prophets, there-
fore also it is said by them, that Jehovah spoke : the spirits
also called themselves Jehovah, as may be manifest, both
from the prophetic and from the historic parts of the Word.
255. That the nature of the conjunction of angels and
spirits with man may be known, I may relate some things
worthy of note, from which it may be illustrated and in-
ferred. When angels and spirits turn themselves to man,
then they know not otherwise than that the man's language
is their own, and that they have no other. The reason is,
that they are then in the man's language and not in their
own, which they do not even remember ; but as soon as
they turn themselves from the man, then they are in their
own angelic and spiritual language, nor do they know any-
thing of the language of the man. The case was similar
with me when I was in company with angels, and in a sim-
ilar state with them. Then I spoke with them in their lan-
guage, nor did I know anything of my own, which I did
not even remember ; but as soon as I was not in company
with them, I was in my own language. It is also worthy
of mention that when angels and spirits turn themselves to
a man, they can speak with him at any distance ; they have
also spoken with me when they were afar off, as loudly as
when they were near. But when they turn themselves from
man and speak with one another, the man hears nothing
at all of what they say, even if it be close to his ear. From
this it was made evident that all conjunction in the spiritual
world is according as they turn themselves. It is also
worthy to be mentioned that many together can speak with
a man, and the man with them ; for they send some spirit
from themselves to the man with whom they wish to speak,
THE SPEECH OF ANGELS WITH MAN 155
and the spirit sent turns himself to him, and the rest of
them turn to their spirit and thus concentrate their thoughts,
which the spirit utters. The spirit then knows no other-
wise than that he speaks from himself, and they know no
otherwise than that they are speaking. Thus the conjunc-
tion of many with one is effected by their turning toward
him/* But of these emissary spirits, who are also called
subjects, and communication with them, more will be said
hereafter.
256. An angel or spirit is not allowed to speak with a
man from his own memory, but from that of the man ; for
angels and spirits have memory as well as men. If a spirit
should speak with a man from his own memory, then the
man would not know otherwise than that the things which
he then thought were his own, when yet they were the spir-
it's ; it is like the recollection of a thing, which yet the man
never heard or saw. That it is so, has been given me to
know from experience. From this some of the ancients
had the opinion, that after some thousands of years they
should return into their former life, and into all its acts,
and also that they had returned. They concluded it from
this, that sometimes there occurred to them a recollection,
as it were, of things which they never saw or heard ; and
this came to pass because spirits flowed from their own
memory into their ideas of thought.
257. There are also spirits, called natural and corporeal
spirits, who when they come to a man, do not conjoin them-
selves with his thought like other spirits, but enter into his
body, and occupy all his senses, and speak through his
mouth, and act by his members, then not knowing but that
all things of the man are theirs. These are the spirits who
<* Spirits sent from societies of spirits to other societies are called
subjects, n. 4403, 5856. Communications in the spiritual world are
effected by such emissary spirits, n. 4403, 5856, 5983. A spirit, when
he is sent forth and serves for a subject, does not think from himself,
but from those by whom he is sent forth, n. 5985-87.
156 HEAVEN AND HELL
obsess man ; but they have been cast by the Lord into hell,
and thus altogether removed, so that such obsessions are
not permitted at this day/
WRITINGS IN HEAVEN.
258. As angels have speech and their speech is a speech
of words, they have also writings, and by writings they ex-
press their sentiments as well as by speech. Several times
papers have been sent to me, traced with writings, quite
like manuscripts, and some like printed papers in the world.
I was able also to read them in like manner, but it was not
allowed to get from them more than a thought or two. The
reason was, that it is not according to Divine order to tie
instructed by writings from heaven, but by the Word, since '
by this alone there is communication and conjunction of
heaven with the world, thus. of the Lord with man. That
papers written in heaven were seen also by the prophets, is
manifest in Ezekiel : When I looked, behold a hand put
forth by a spirit to me, and in it the roll of a book, which
he unfolded in my sight ; it was written on the front and
on the back (ii. 9, 10). And in John : / saw at the right
hand of Him who sat on the throne, a book written within
and on the back, sealed with seven seals (Apoc. v. i).
259. That there are writings in heaven, has been pro-
vided by the Lord for the sake of the Word ; for this in its
e External obsessions, or those of the body, are not permitted at this
day as formerly, n. 1983. But at this day internal obsessions, which
are of the mind, are permitted more than formerly, n. 1983, 4793.
Man is obsessed inwardly when he has filthy and scandalous thoughts
of God and trie neighbor, and when he is only withheld from publish-
ing them by external bonds, which are fear of the loss of reputation,
of honor, of gain, fear of the law and of loss of life, n. 5990. Of
diabolic spirits who chiefly obsess the interiors of man, n. 4793. Of di-
abolic spirits who are desirous to obsess the exteriors of man, that they
are shut up in hell, n. 2752, 5990.
WRITINGS IN HEAVEN 157
essence is Divine truth, from which is all heavenly wisdom,
both with men and with angels, since it was dictated by the
Lord, and what is dictated by the Lord passes through all
the heavens in order, and terminates with man. Thus it is
accommodated as well to the wisdom in which angels are,
as to the intelligence in which men are. From this it is
that angels also have the Word, and that they read it equally
as men on earth ; from it also are their doctrinals, and from
it they preach (n. 221). The Word is the same; its nat-
ural sense however, which is the sense of the letter with us,
is not in heaven, but the spiritual sense, which is its inter-
nal sense. What this sense is, may be seen in the small
treatise concerning the White Horse spoken of in the
Apocalypse.
260. Once also a little paper was sent to me from -heaven,
upon which there were only a few words written in Hebrew
letters, and it was said that every letter involved arcana of
wisdom, and that these were contained in the inflections
and curvatures of the letters, and thus also in the sounds.
From this it was evident to me what is signified by these
words of the Lord : Verily 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 is Divine as
to every tittle of it, is also known in the church ; but where
the Divine lies hid in every tittle, is not as yet known, and
therefore shall be told. The writing in the inmost heaven
consists of various inflected and circumflected forms, and
the inflections and circumflexions are according to the form
of heaven ; by them angels express the arcana of their wis-
dom, and also many things which they cannot utter by
words ; and what is wonderful, angels know that writing
without training or a teacher, it being implanted in them like
their speech itself (of which n. 236) ; thus this writing is
heavenly writing. That it is implanted, is because all ex-
tension of the thoughts and affections, and hence all com-
munication of the intelligence and wisdom of angels, pro-
158 HEAVEN AND HELL
ceeds according to the form of heaven (n. 201) ; conse-
quently their writing flows into that form. I have been told
that the most ancient people on this earth also, before let-
ters were invented, had such writing ; and that it was trans-
lated into the letters of the Hebrew language which let-
ters in ancient times were all inflected, and not any of
them, as at this day, terminated as lines. Thus it is that in
the Word are Divine things and the arcana of heaven, even
in its iotas, points, and tittles.
261. This writing, which is made by characters of a
heavenly form, is in use in the inmost heaven, where they
excel all others in wisdom. Affections are expressed by the
characters, from which thoughts flow and follow in order,
according to the subject treated of. Hence these writings,
which it has been given me to see, involve arcana that can-
not be exhausted by thought. In the lower heavens there
are not such writings, but writings similar to what we have
in the world, in similar letters yet not intelligible to man,
because they are in angelic language, and angelic language
is such that it has nothing in common with human lan-
guages (n. 237). For by vowels they express affections,
by consonants the ideas of thought from affections, and by
words from them the sense of the matter (see above, n.
236, 241). This writing too, which I have also seen, in-
volves in a few words more than a man can describe by
pages. They have the Word written in this way in the
lower heavens, and by heavenly forms in the inmost heaven.
262. It is worthy of remark that writings in the heavens
flow naturally from their thoughts themselves, and this so
easily, that it is as if thought put itself .forth ; neither does
the hand hesitate in the choice of a word, because words
which they speak, as well as those which they write, corre-
spond to the ideas of their thought, and all correspondence
is natural and spontaneous. There are also given in the
heavens writings without the aid of the hand, from mere cor-
respondence of the thoughts ; but these are not permanent.
WRITINGS IN HEAVEN 159
263. I have also seen writings from heaven of mere
numbers, set down in order and in a series, just as in writ-
ings of letters and words ; and I have been instructed that
this writing is from the inmost heaven, and that their
heavenly writing (spoken of above, n. 260, 261) is pre-
sented in numbers with the angels of a lower heaven, when
the thought from it flows down ; and that this numerical
writing in like manner, involves arcana, some of which can-
not be comprehended by thought nor expressed by words.
For all numbers correspond, and according to correspond-
ence are significant, equally as words ;* yet with the differ-
ence that numbers involve generals, and words particulars ;
and because one general involves innumerable particulars,
numerical writing involves more arcana than literal. From
these things it was evident to me that numbers in the Word
signify things, as well as the words what the simple num-
bers signify, as 2, 3, 4, 5, 6, 7, 8, 9, 10, 12, and what the
compound, as 20, 30, 50, 70, 100, 144, 1,000, 10,000,
1 2,000, and others, may be seen in the ARCANA COELESTIA
where they are treated of. In that writing in heaven the
number is always prefixed, on which those following in a
series depend, as on their subject ; for that number is, as it
were, the index of the matter which is treated of, and from
which is the determination of the numbers that follow to
the particular point.
264. Those who do not know anything about heaven,
and who do not wish to have any other idea of it than as
of something purely atmospherical, in which the angels fly
about as intellectual minds, without the sense of hearing
<* All numbers in the Word signify things, n. 482, 487, 647, 648,
755. 813, 1963. 1988, 2075, 2252, 3252, 4264, 4670, 6175, 9488, 9659,
10217, 10253. Shown from heaven, n. 4495, 5265. Numbers multi-
plied signify similar things with simple numbers from which they result
by multiplication, n. 5291, 5335, 5708, 7973. The most ancient people
had heavenly arcana in numbers, forming a kind of ecclesiastical com-
putation, n. 575.
160 HEAVEN AND HELL
and seeing, cannot think that they have speech and writing ;
for they place the existence of everything in what is mate-
rial, when yet things in heaven exist as really as those in the
world ; and the angels there have all things which are of
use for life and for wisdom.
WISDOM OF THE ANGELS OF HEAVEN.
265. What the wisdom of the angels of heaven is, can
scarcely be comprehended, because it transcends human
wisdom so far that they cannot be compared ; and that
which transcends appears as if it were not anything. Some
things also by which it will be described, are unknown, and
these before they become known, are in the understanding
as shadows, and thus also hide the thing as it is in itself;
but still they are such things as can be known, and when
they are known be comprehended, provided the mind be
delighted with them ; for delight has light with it, because
it is from love ; and to those who love such things as are
of Divine and heavenly wisdom, light shines from heaven,
and there is enlightenment.
266. What the wisdom of angels is, may be concluded
from this, that they are in the light of heaven, and the light
of heaven in its essence is Divine truth, or Divine wisdom ;
and this light enlightens at the same time their inner sight,
which is of the mind, and their outer sight, which is of the
eyes : that the light of heaven is Divine truth, or Divine
wisdom, maybe seen above (n. 126133). Angels are also
in heavenly heat, which in its essence is Divine good, or
Divine love, from which they have the affection and desire
of growing wise : that the heat of heaven is Divine good,
or Divine love, may be seen above (n. 133-140). That
angels are in wisdom, so that they may be called wisdoms,
may be concluded from this, that all their thoughts and af-
WISDOM OF THE ANGELS OF HEAVEN l6l
fections flow according to heavenly form, which form is the
form of Divine wisdom ; and that their interiors, which re-
ceive wisdom, are arranged according to that form. That
the thoughts and affections of angels flow according to the
form of heaven, consequently also their intelligence and
wisdom, may be seen above (n. 201-212). That angels
have supereminent wisdom, may also be evident from this,
that their speech is the speech of wisdom, for it flows im-
mediately and spontaneously from thought, and this from
affection, so that their speech is thought from affection in
outward form ; hence it is that nothing withdraws them from
Divine influx, and no outside thing, such as with man is
brought into his speech from other thoughts. That the
speech of angels is the speech of their thought and affec-
tion, may be seen above (n. 234-245). To such wisdom
of angels this also conspires, that all things which they see
with the eyes and perceive with the senses, agree with their
wisdom, since they are correspondences, and hence the ob-
jects are forms representative of such things as are of wis-
dom. That all things seen in the heavens are correspond-
ences with the interiors of angels, and that they are repre-
sentations of their wisdom, may be seen above (n. 170-
182). Moreover, the thoughts of angels are not bounded
and contracted by ideas from space and time, like human
thoughts, for spaces and times belong to nature, and the
things that belong to nature draw off the mind from spirit-
ual things, and take away extension from intellectual sight.
That the ideas of angels are without time and space, and
thus unlimited, beyond human ideas, may be seen above
(n. 162-169, and 191-199). Again, the thoughts of angels
are not brought down to earthly and material things, nor
are they interrupted by any cares for the necessities of life ;
thus they are not withdrawn by such things from the enjoy-
ments of wisdom, as are the thoughts of men in the world.
For all things come to them gratuitously from the Lord ;
they are clothed gratuitously, they are nourished gratui-
l62 HEAVEN AND HELL
tously, they have homes gratuitously (n. 181-190) ; and
moreover they receive enjoyments and pleasures according
to their reception of wisdom from the Lord. These things
are said, that it may be known whence angels have so great
wisdom.*
267. That angels are capable of receiving so great wis-
dom, is because their interiors are open, and wisdom, like
every perfection, increases toward the interiors, thus accord-
ing as they are opened/ There are three degrees of life,
which correspond to the three heavens, with every angel
(see n. 29-40) ; those with whom the first degree is open,
are in the first or lowest heaven ; those with whom the sec-
ond degree is open, are in the second or middle heaven ;
but those with whom the third degree is open, are in the
third or inmost heaven ; according to these degrees is the
wisdom of angels in the heavens. Hence the wisdom of
angels of the inmost heaven immensely transcends the wis-
dom of angels of the middle heaven, and the wisdom of
these immensely transcends the wisdom of angels of the
lowest heaven (see above, n. 209, 210; and what degrees
are, n. 38). That there are such distinctions is because
the things in a higher degree are particulars, and the things
in a lower degree are generals, and generals are the conti-
nents of particulars. Particulars in respect to generals, are
a The wisdom of angels, that it is incomprehensible and ineffable,
n. 2795, 2796, 2802, 3314, 3404, 3405, 9094, 9176.
* So far as man is elevated from outward to inward things, so far he
comes into light, thus so far into intelligence, n. 6183, 6313. There is
an actual elevation, n. 7816, 10330. Elevation from outward to inward
things is like elevation out of a mist into light, n. 4598. Outer things
are more remote from the Divine with man, wherefore they are respec-
tively obscure, n. 6451. And likewise respectively inordinate, n. 996,
3855. Inner things are more perfect, because nearer to the Divine, n.
5146, 5147. In what is internal there are thousands and thousands of
things, which appear as one general thing in what is external, n. 5707.
Hence thought and perception is clearer in proportion as it is interior,
n. 5920.
WISDOM OF THE ANGELS OF HEAVEN 163
as thousands or myriads to one, and so is the wisdom of
the angels of a higher heaven to the wisdom of the angels
of a lower heaven. Yet the wisdom of the latter in like
manner transcends the wisdom of man, for man is in what
is corporeal and the things of corporeal sense ; and the
things of man's corporeal sense are in the lowest degree.
From this it is evident what kind of wisdom they possess
who think from things of sense, that is, those who are called
sensual men, namely, that they are not in any wisdom, but
only in science ; c but it is otherwise with those men whose
thoughts are elevated above things of sense, and especially
with those whose interiors are open even into the light of
heaven.
268. How great the wisdom of angels is, may be evident
from this, that in the heavens there is a communication of
all things ; the intelligence and wisdom of one is commu-
nicated to another, heaven being a communion of all goods.
The reason is, that heavenly love is such that it wishes
what is its own to be another's ; therefore no one in heaven
perceives his own good in himself as good, unless it be also
c The sensual is the ultimate part of the life of man, adhering to,
and inhering in, his corporeal part, n. 5077, 5767, 9212, 9216, 9331,
9730. He is called a sensual man who judges and concludes all things
from the senses of the body, and who believes nothing but what he
sees with his eyes and touches with his hands, n. 5094, 7693. Such a
man thinks in externals, and not interiorly in himself, n. 5089, 5094,
6564, 7693. His interiors are closed, so that he sees nothing therein
of spiritual truth, n. 6564, 6844, 6845. In a word, he is in gross natu-
ral light, and thus perceives nothing which is from the light of heaven,
n. 6201, 6310, 6564, 6598, 6612, 6614, 6622, 6624, 6844, 6845. Inte-
riorly he is in opposition to the things of heaven and the church, n.
6201, 6316, 6844, 6845, 6 94 8 6 949- The learned who have confirmed
themselves against the truths of the church become of such a character,
n. 6316. Sensual men are cunning and malicious more than others,
n - 7693, 10236. They reason sharply and cunningly, but from corpo-
real memory, in which they place all intelligence, n. 195, 196, 5700,
10236. But they reason from the fallacies of the senses, n. 5084, 6948,
6949, 7693.
164 HEAVEN AND HELL
in another ; from this also is the happiness of heaven ; and
this the angels derive from the Lord, whose Divine love is
of this nature. That there is such communication in the
heavens, has been also given me to know by experience :
some simple ones have sometimes been taken up into
heaven, and when there, they came also into angelic wis-
dom, and then they understood such things as they could
not comprehend before, and spoke such things as they
could not utter in the former state.
269. What the wisdom of angels is, cannot be described
by words, but only illustrated by some general things. An-
gels can express by one word what a man cannot express
by a thousand words ; and moreover in one angelic word
there are innumerable things which cannot be expressed by
the words of human language ; for in each of the things
which angels speak, there are arcana of wisdom in contin-
uous connection, to which human sciences never reach.
Angels also supply by tone what they do not express fully
by the words of their speech, in which tone there is an
affection of things in their order ; for, as was said above
(n. 236, 241), by tones they express affections, and by words
the ideas of thought from affections ; for this reason things
heard in heaven are said to be ineffable. Angels in like
manner can utter in a few words everything written in a
volume of a book, and put in every word such things as
elevate to interior wisdom ; for their speech is such that it
is consonant with affections, and every word is consonant
with ideas. The words are also varied in infinite ways, ac-
cording to the series of things embraced in the thought.
Interior angels also can know the whole life of one speak-
ing, from the sound and a few words ; for they perceive
from this sound, variegated by ideas in words, his ruling
love, on which everything of his life is as it were inscribed/
From these things it is manifest what the wisdom of angels
d What rules universally, or has dominion with man, is in everything
of his life, thus in everything of his affection and thought, n. 4459,
WISDOM OF THE ANGELS OF HEAVEN 165
is. Their wisdom, in comparison with human wisdom, is as
a myriad to one, or as the moving forces of the whole body,
which are innumerable, are to the actions proceeding from
them, which to human sense appear as one ; or as the thou-
sand things of an object seen under a perfect microscope,
to the one obscure thing seen by the naked eye. Let me
illustrate the subject by an example. An angel from his
wisdom described regeneration, and brought forward arcana
about it in their order even to hundreds filling each of
these with ideas in which there were interior arcana, and
this from beginning to end ; for he explained how the spir-
itual man is conceived anew, is carried as it were in the
womb, is born, grows up, and is successively perfected. He
said that he could increase the number of arcana even to
thousands, and that those which were told, were only about
the regeneration of the external man, while there were in-
numerable more about the regeneration of the internal.
From these and other like things heard from angels, it has
been shown me how great is their wisdom, and how great
in comparison the ignorance of man, who scarcely knows
what regeneration is, and does not know any step of the
process when he is being regenerated.
270. Something shall now be told about the wisdom of
angels of the third or inmost heaven, and how much it ex-
ceeds the wisdom of angels of the first or lowest heaven.
The wisdom of angels of the third or inmost heaven is
incomprehensible, even to those who are in the lowest
heaven ; the reason is, that the interiors of angels of the
5949, 6159, 6571, 7648, 8067, 8853-58. The quality of man is such
as his ruling love is, n, 917, 1040, 8858; illustrated by examples, n.
8854, 8857. What reigns universally makes the life of the spirit of
man, n. 7648. It is his very will, his very love, and the end of his life,
since what a man wills, he loves, and what he loves, he has for an end,
n. 1317, 1568, 1571, 1909, 3796, 5949, 6936. Therefore man is of such
quality as his will is, or such as his ruling love is, or such as the end of
his life is, n. 1568, 1571, 3570, 4054, 6571, 6935, 6 938, 8856, 10076,
10109, 10110, 10284.
1 66 HEAVEN AND HELL
third heaven are open to the third degree ; but the inte-
riors of angels of the first heaven only to the first degree ;
and all wisdom increases toward interiors, and is perfected
according to their opening (n. 208, 267). Because the
interiors of angels of the third or inmost heaven are opened
to the third degree, Divine truths are as it were inscribed
on them ; for the interiors of the third degree are in the
form of heaven more than the interiors of the second and
first degrees, and the form of heaven is from Divine truth,
thus according to Divine wisdom. For this reason Divine
truth appears as it were inscribed on those angels, or as if
implanted and innate ; they therefore, as soon as they hear
genuine Divine truths, immediately acknowledge and per-
ceive them, and afterward see them as it were inwardly in
themselves. Because the angels of that heaven are such,
they never reason about Divine truths, still less do they dis-
pute about any truth, whether it be so or not so ; nor do
they know what it is to believe or to have faith, for they say,
what is faith? since I perceive and see that it is so. They
illustrate this by comparisons ; for example, that it would
be as when any one with a companion should see a house
and various things in it and around it, and should say to
his companion that he must believe that these things are,
and that they are such as he sees ; or as if one should see
a garden and trees and fruits in it, and should say to his
companion that he ought to have faith that there is a gar-
den, and that there are trees and fruits, when yet he sees
them clearly with his eyes. Hence it is, that those angels
never name faith, nor have any idea of it ; neither do they
reason about Divine truths, still less do they dispute about
any truth whether it be so or not so./ But angels of the
/ Celestial angels are acquainted with innumerable things, and are
immensely wiser than spiritual angels, n. 2718. Celestial angels do not
think and speak from faith, like spiritual angels, inasmuch as they are in
perception from the Lord of all things relating to faith, n. 202, 597, 607,
784, 1 121, 1384, 1442, 1898, 1919, 7680, 7877, 8780, 9277, 10336. In
WISDOM OF THE ANGELS OF HEAVEN l6/
first or lowest heaven have not Divine truths thus inscribed
on their interiors, because to them only the first degree of
life is open ; they reason therefore about truths, and they
who reason scarcely see anything beyond the fact of the
matter about which they reason, or go beyond the subject,
except only to confirm it by certain things ; and when they
have confirmed it, they say that it should be a matter of
faith, and that it is to be believed. Upon these things I have
spoken with angels, who said that the distinction between
the wisdom of angels of the third heaven and the wisdom
of angels of the first heaven, is like that between what is
clear and what is obscure. They also compared the wis-
dom of angels of the third heaven to a magnificent palace
full of all things for use, around which are paradises on all
sides, and around these magnificent things of many kinds ;
and those angels, because they are in the truths of wisdom,
can enter into the palace and see all things, and also walk
about in the paradises in every direction, and be delighted
with every thing. But it is otherwise with those who rea-
son about truths, and especially with those who dispute
about them ; these, because they do not see truths from the
light of truth, but take them either from others or from
the sense of the letter of the Word, which they do not
interiorly understand, say that they are to be believed, or
that faith is to be had in them, without wishing that interior
sight may then enter. Of these the angels said that they
cannot come to the first threshold of the palace of wis-
dom, still less enter into it and walk about in its paradises,
since they stop at the first step. It is otherwise with those
who are in the truths themselves ; these nothing hinders
from being borne on and making progress without limit,
for the truths seen lead them whithersoever they go, and
regard to the truths of faith, they say only yea, yea, or nay, nay, but
spiritual angels reason whether it be so, n. 2715, 3246, 4448, 9166,
10786 where the Lord's words are explained, Let your discourse be
yea, yea, nay, nay, Matt. v. 36.
l68 HEAVEN AND HELL
into wide fields, since every truth is of infinite extension
and is in conjunction with manifold others. They said fur-
ther that the wisdom of angels of the inmost heaven con-
sists principally in this, that they see Divine and heavenly
things in every object, and wonderful things in a series of
several objects ; for all the things seen by their eyes, corre-
spond ; as when they see palaces and gardens, their view
does not stop at such things as are before their eyes, but
they see the interior things from which they are, thus to
which they correspond ; and this with all variety according
to the appearance of the objects, thus beholding innumer-
able things at the same time in order and connection, which
then so delight their minds that they seem to be carried
away from themselves. That all things which appear in the
heavens correspond to the Divine things which are with the
angels from the Lord, may be seen above (n. 170-176).
271. That it is so with angels of the third heaven, is be-
cause they are in love to the Lord, and that love opens the
interiors of the mind to the third degree, and is the recep-
tacle of all things of wisdom. It is further to be known,
that angels of the inmost heaven are still being continually
perfected in wisdom, and this also in a different manner
from that of angels of the lowest heaven. Angels of the
inmost heaven do not lay up Divine truths in the memory,
thus they do not account them knowledge, but as soon as
they hear them, they perceive them and commit them to
life. For this reason Divine truths remain with them as if
inscribed on them, for what is committed to life so abides
in them. But the case is otherwise with angels of the low-
est heaven : they first lay up Divine truths in the memory
and store them up as knowledge, and then take them out
and perfect their understanding by them ; and without in-
terior perception whether they be truths, they will them and
commit them to life ; hence they are respectively in ob-
scurity. It is worthy of mention that angels of the third
heaven are perfected in wisdom by hearing, but not by
WISDOM OF THE ANGELS OF HEAVEN 169
sight. What they hear from preaching does not enter into
their memory, but immediately into their perception and
will, and becomes of their life ; but what they see with their
eyes, enters into their memory, and they reason and talk
about it. From this it is plain that the way of hearing is to
them the way of wisdom. This likewise is from corre-
spondence, for the ear corresponds to obedience and obe-
dience is of the life ; but the eye corresponds to intelli-
gence, and intelligence is of doctrine.*' The state of these
angels is also described in different parts of the Word, as
in Jeremiah : / 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 unto the
greatest of them (xxxi. 33, 34). And in Matthew: Your
discourse shall be yea, yea, nay, nay ; whatsoever is more
than these cometh from evil (v. 37). That what is beyond
these is from evil, is because it is not from the Lord ; for
the truths in angels of the third heaven are from the Lord,
because they are in love to Him. Love to the Lord in that
heaven is to will and do Divine truth, for Divine truth is the
Lord in heaven.
272. An additional reason, which also in heaven is the
primary one, that angels can receive so great wisdom, is
that they are without self-love ; for as far as any one is
without self-love, so far he can grow wise in Divine things.
It is that love which closes the interiors to the Lord and to
heaven, and opens the exteriors and turns them to self; for
this reason all those with whom that love rules, are in thick
darkness as to the things of heaven, howsoever they are in
g Of the correspondence of the ear and of hearing, 4652-59. The
ear corresponds to perception and obedience, and hence signifies it,
n. 2542, 3869, 4653, 5017, 7216, 8361, 9311, 9397, 10061. The ear
signifies the reception of truth, n. 5471, 5475, 9926. The correspond-
ence of the eye and its sight, n. 4403-20, 4523-33. Hence the sight
of the eye signifies the intelligence which is of faith, and also faith,
n. 2701, 4410, 4526, 6923, 9051, 10569.
I/O HEAVEN AND HELL
light as to the things of the world. But angels, on the
other hand, because they are without self-love, are in the
light of wisdom ; for the heavenly loves in which they are,
which are love to the Lord and love toward the neighbor,
open the interiors, because these loves are from the Lord
and the Lord Himself is in them. That these loves make
heaven in general and form heaven with every one in par-
ticular, may be seen above (n. 13-19). Because heavenly
loves open the interiors to the Lord, all angels also turn
their faces to the Lord (n. 142) : for in the spiritual world
it is love that turns the interiors of every one to itself, and
whither it turns the interiors, it also turns the face, since the
face there makes one with the interiors, of which it is the
outward form. Because love turns the interiors and the
face to itself, it also conjoins itself to them, since love is
spiritual conjunction, and also it communicates its own with
them. From that turning and the conjunction and com-
munication therefrom, angels have their wisdom. That all
conjunction in the spiritual world is according to the turn-
ing, may be seen above (n. 255).
273. Angels are continually being perfected in wisdom,*
but still they cannot, to eternity, be so far perfected that
there may be any ratio between their wisdom and the Di-
vine wisdom of the Lord ; for the Divine wisdom of the
Lord is infinite, and the wisdom of angels finite, and no
ratio is given between what is infinite and what is finite.
274. Because wisdom perfects angels and makes their
life, and because heaven with its good things flows in with
every one according to his wisdom, therefore all there de-
sire it and seek for it, scarce otherwise than as a hungry
man desires food. Knowledge, intelligence, and wisdom
are also spiritual nourishment, as food is natural nourish-
ment ; the one also corresponds to the other.
275. The angels in one heaven, and likewise in one
society of heaven, are not in like wisdom, but in unlike.
h Angels grow in perfection to eternity, n. 4803, 6648.
INNOCENCE OF ANGELS IN HEAVEN I /I
Those who are in the centre are in the greatest wisdom,
and those in less who are round about, even to the borders.
The decrease of wisdom according to distance from the
centre is like the decrease of light verging to shade (see n.
43 and 128). Their light is also in the same degree as
their wisdom, since the light of heaven is the Divine wis-
dom and every one is in light according to the reception of
that wisdom. As to the light of heaven and the various
reception of it, see above (n. 126-132).
STATE OF INNOCENCE OF ANGELS IN HEAVEN.
276. What innocence is, and what is its quality, is known
by few in the world, and not at all by those who are in evil.
It is manifest, indeed, to the sight, and this from the face,
speech, and gestures, especially of infants ; but yet it is not
known what it is, and still less, that it is that in which
heaven stores itself up with man. In order, then, that it
may be known, I will proceed in order and speak first of
the innocence of infancy, then of the innocence of wisdom,
and lastly of the state of heaven as to innocence.
277. The innocence of infancy, or of infants, is not gen-
uine innocence, for it is only in outward form and not in-
ward ; yet still from that may be learned what innocence is,
since it shines forth from their face, and from some of their
gestures, and from their first speech, and affects us ; and this
because they have no inner thought, for they do not yet
know what is good and evil, and what is true and false, from
which thought is derived. Hence they have no prudence
of their own, no purpose and deliberation, thus no aim of
evil ; they have nothing of their own acquired from the
love of self and of the world ; they do not attribute any-
thing to themselves, they regard all that they have as re-
ceived from their parents ; content with the few and little
1/2 HEAVEN AND HELL
things presented to them, they delight in them ; they have
no solicitude about food and clothing, and none about the
future ; they do not look to the world and desire many
things of it ; they love their parents, their nurse, and their
infant companions, with whom they play in innocence ; they
suffer themselves to be led, they hearken and obey. And
because they are in this state, they receive all things into
life ; hence they have becoming manners, without knowing
whence, and hence they have speech and the beginning of
memory and thought, for the receiving and implanting of
which their state of innocence serves as a medium. But
this innocence, as was said above, is external, because only
of the body, not of the mind ;<* for their mind is not yet
formed, mind being understanding and will, and thought
and affection therefrom. It has been told me from heaven
that infants are specially under the auspices of the Lord,
and that their influx is from the inmost heaven, where there
is a state of innocence ; that the influx passes through their
interiors, and that in passing through it affects them only by
innocence ; that hence innocence is shown in the face and
in some gestures, and becomes apparent ; and that it is this
innocence by which parents are inmostly affected and which
makes the love which is called storge.
278. The innocence of wisdom is genuine innocence,
because it is internal, for it is of the mind itself, thus of the
will itself and hence of the understanding ; and when in
these there is innocence, there is also wisdom, for wisdom
is of the will and understanding. Hence it is said in
heaven that innocence dwells in wisdom, and that an angel
" The innocence of infants is not true innocence, but true inno-
cence dwells in wisdom, n. 1616, 2305, 2306, 3494, 4563, 4797, 5608,
9301, 1 0021. The good of infancy is not spiritual good, but it becomes
so by the implantation of truth, n. 3504. Nevertheless the good of in-
fancy is a medium by which intelligence is implanted, n. 1616, 3183,
9301, lono. Man without the good of innocence in infancy would be
a wild beast, n. 3494. Whatever is imbued in infancy, appears natural,
n. 3494.
INNOCENCE OF ANGELS IN HEAVEN 173
has as much of wisdom as he-has of innocence. That it is
so they confirm by this, that those who are in a state of in-
nocence attribute nothing of good to themselves, but re-
gard all things as received, and ascribe them to the Lord ;
that they wish to be led by Him, and not by themselves ;
that they love everything which is good, and are delighted
with everything which is true, because they know and per-
ceive that to love good, thus to will and do it, is to love the
Lord, and to love truth is to love their neighbor ; that they
live contented with their own, whether it be little or much,
because they know that they receive just as much as is
profitable for them little, they for whom little is profit-
able, and much, they for whom much is profitable; and
that they do not themselves know what is profitable for
them, but the Lord only, to Whom all things which He pro-
vides are for eternity. So neither are they solicitous about
the future ; they call solicitude about the future care for
the morrow, which they say is grief on account of losing
or not receiving such things as are not necessary for the
uses of life. With companions they never act from pur-
pose of evil, but from what is good, just, and sincere : act-
ing from purpose of evil they call cunning, which they shun
as the poison of a serpent, since it is altogether contrary to
innocence. Because they love nothing more than to be
led of the Lord, and attribute all things they have received
to Him, they are removed from what is of themselves ; and
as far as they are removed from what is of themselves, so
far the Lord flows in. Hence it is that whatever things
they hear from Him, whether by means of the Word or by
that of preaching, they do not lay up in the memory, but
immediately obey, that is, will and do them : the will is
itself their memory. These for the most part appear sim-
ple in outward form, but they are wise and prudent in-
wardly. They are those who are meant by the Lord, Be
ye prudent as serpents, and simple as doves (Matt. x. 16) :
such is the innocence which is called the innocence of wis-
1/4 HEAVEN AND HELL
dom. Because innocence attributes nothing of good to
itself, but ascribes all good to the Lord, and because it thus
loves to be led by the Lord, and from this is all reception
of good and truth, from which is wisdom, therefore man is
so created that when he is a little child he may be in inno-
cence, but only outward, and when he becomes old he may
be in inward innocence, in order that by the former he
may come into the latter, and from the latter again into the
former. So also a man when he becomes old decreases in
body, and becomes again like a child, but a wise child, thus
an angel, for an angel is a wise child in an eminent sense.
Hence it is that in the Word a little child signifies one who
is innocent, and an old man, a wise man in whom is inno-
cence/
279. The case is similar with every one who is being re-
generated. Regeneration is being born again as to the
spiritual man. The man is first introduced into the inno-
cence of childhood, in which he is conscious that he knows
nothing of truth and can do nothing of good from himself,
but only from the Lord, and he desires and seeks truth only
because it is truth, and good because it is good. Good and
truth are also given by the Lord, as he advances in age ; he
is led first into the knowledge of them, next from knowl-
edge into intelligence, and lastly from intelligence into wis-
dom, innocence always accompanying, which is, as was said,
consciousness that he knows nothing of truth and can do
nothing of good from himself, but from the Lord. With-
out this faith and its perception, no one can receive any-
thing of heaven. In this principally consists the innocence
of wisdom.
280. Because innocence is to be led by the Lord and
* By infants in the Word is signified innocence, n. 5608. And like-
wise by sucklings, n. 3183. By an old man is signified a wise man,
and in the abstract sense wisdom, n. 3183, 6524. Man is so created
that in proportion as he declines to old age, he may become as a little
child, and then innocence may be in wisdom, and the man in that state
may pass into heaven and become an angel, n. 3183, 5608.
INNOCENCE OF ANGELS IN HEAVEN 1 75
not by self, therefore all who are in heaven are in inno-
cence ; for all who are there love to be led by the Lord.
They know that to lead themselves is to be led by their
own will, and their own will is to love self; and he who
loves himself does not suffer himself to be led by another.
Hence it is, that as far as an angel is in innocence, so far
he is in heaven, that is, so far in Divine good and Divine
truth ; for to be in these is to be in heaven. The heavens
therefore are distinguished according to innocence ; those
who are in the lowest or first heaven, are in innocence of
the first or lowest degree ; those who are in the middle or
second heaven, are in innocence of the second or middle
degree ; but those who are in the inmost or third heaven,
are in innocence of the third or inmost degree. These last
therefore are the very innocences of heaven, for above all
the rest they love to be led by the Lord, as little children
by their father. For this reason also Divine truth, which
they hear either immediately from the Lord or mediately
through the Word and preaching, they receive directly in
the will and do it, and thus commit it to life ; hence they
have so much more wisdom than angels of the lower heav-
ens (see n. 270, 271). Because those angels are of this
nature, they are nearest to the Lord, from Whom they re-
ceive innocence ; and they are also separated from what is
of themselves, so that they live as it were in the Lord. They
appear simple in outward form, and before the eyes of
angels of the lower heavens they seem as children, thus as
little ones, and also as not very wise, although they are the
wisest of the angels of heaven ; for they know that they
have nothing of wisdom from themselves, and that to be
wise is to acknowledge it, and also that what they know is
as nothing in respect to what they do not know ; to know,
to acknowledge, and to perceive this, they say, is the first
step to wisdom. Those angels are also without clothing,
since nakedness corresponds to innocence/
t All in the inmost heaven are innocences, n. 154, 2736, 3887. And
176 HEAVEN AND HELL
281. I have spoken much with angels about innocence,
and have been informed that innocence is the esse of all
good, and hence that good is so far good as innocence is
in it, consequently that wisdom is so far wisdom as it par-
takes of innocence and so with love, charity, and faith d
and that hence no one can enter heaven unless he has
innocence, which is what is meant by the Lord : Suffer
little children to come unto Me, and forbid them not ; for
of such is the kingdom of God. Verily I say unto you,
whosoever shall not receive the kingdom of God as a little
child, he shall not enter therein (Mark x. 14, 15 ; Luke
xviii. 1 6, 17). By little children here, as also elsewhere in
the Word, are meant the innocent. A state of innocence
is also described by the Lord in Matthew (vi. 23-35), but
by correspondences only. The reason that good is good
as far as innocence is in it, is because all goqd is from the
Lord, and innocence is to will to be led by the Lord. I
have also been informed that truth cannot be conjoined to
good, and good to truth, except by means of innocence.
Hence also an angel is not an angel of heaven, unless inno-
cence is in him ; for heaven is not in any one, until truth is
conjoined to good in him. Hence the conjunction of truth
and good is called the heavenly marriage, and the heavenly
marriage is heaven. I have been further informed that true
marriage love derives its existence from innocence, because
from the conjunction of good and truth, in which conjunc-
tion are the two minds of husband and wife ; and this con-
junction, when it descends, is presented under the form of
therefore they appear to others as children, n. 154, They are also
naked, n. 165, 8375, 99O- Nakedness is of innocence, n. 165, 8375.
Spirits have a custom of testifying innocence by laying aside their gar-
ments and presenting themselves naked, n. 165.
d Every good of love and truth of faith ought to have in it inno-
cence, that it may be good and true, n. 2526, 2780, 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 has something
of innocence, n. 4797.
INNOCENCE OF ANGELS IN HEAVEN 177
marriage love ; for consorts, like their minds, mutually love
each other ; hence there is the playfulness as of infancy
and of innocence in marriage love.'
282. Because innocence is the very esse of good with
angels of heaven, it is evident that Divine good proceeding
from the Lord is innocence itself, for that good is what
flows in with angels, and affects their inmosts, and disposes
and adapts them for receiving all the good of heaven. The
case is similar with infants, whose interiors are not only
formed by the flowing of innocence through them from the
Lord, but are also continually adapted and disposed for re-
ceiving the good of heavenly love, since the good of inno-
cence acts from the inmost, being, as was said, the esse of
all good. From these things it may be manifest that all
innocence is from the Lord. Hence it is that the Lord in
the Word is called a Lamb, a lamb signifying innocence./
Because innocence is the inmost in all the good of heaven,
it so affects the mind of one who feels it as on the ap-
proach of an angel of the inmost heaven that he seems
to himself to be no longer his own, and hence to be affected
and as it were carried away with such a delight that every
delight of the world appears to be nothing in comparison.
I say this from having perceived it.
* True marriage love is innocence, n. 2736. Marriage love consists
in willing what the other wills, thus mutually and reciprocally, n. 2731.
They who are in marriage love are together in the inmosts of life, n.
2732. There is a union of two minds, and thus from love they are
one, n. 10168, 10169. True marriage love derives its origin and es-
sence from the marriage of good and truth, n. 2728, 2729. About an-
gelic spirits who have a perception whether there be what is of mar-
riage, from the idea of the conjunction of good and truth, n. 10756.
Marriage love is altogether like 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 by marriage is
meant the marriage of good and truth, such as is in heaven and such
as will be in the church, n. 3132, 4434, 4835.
/ A lamb, in the Word, signifies innocence and its good, n. 3994,
10132.
1/ HEAVEN AND HELL
283. All who are in the good of innocence are affected
by innocence, and as far as any one is in that good, so far
he is affected ; but those who are not in the good of inno-
cence, are not affected by it. For this reason all in hell
are wholly opposed to innocence, nor do they know what
it is ; so opposed are they that as far as any one is inno-
cent, they burn to do him mischief, and hence they cannot
bear to see infants ; as soon as they see them, they are in-
flamed with a cruel desire of doing them harm. From this
it was made evident that what is man's own, and so the
love of self, is against innocence ; for all who are in hell
are in what is their own, and therefore in the love of self, z
THE STATE OF PEACE IN HEAVEN.
284. HE who has not been in the peace of heaven, can-
not perceive what the peace is in which angels are. Man
also, as long as he is in the body, cannot receive the peace
of heaven, thus cannot perceive it, because his perception
is in what is natural. In order to perceive it, he ought to
be able as to thought to be elevated and withdrawn from
the body and kept in the spirit, and then be with angels.
Because I have in this way perceived the peace of heaven,
I am able to describe it, yet not by words as it is in itself,
because human words are inadequate, but only as it is in
comparison with that rest of mind which those enjoy who
are content in God.
285. There are two inmost things of heaven, namely,
innocence and peace ; they are called inmost, because they
proceed immediately from the Lord. From innocence is
g What is man's own, is to love himself more than God, and the
world more than heaven, and to make his neighbor of no account in
respect to himself; thus it is the love of self and of the world, n. 694,
731, 4317, 5660. The wicked are altogether against innocence, so far
that they cannot endure its presence, n. 2126.
THE STATE OF PEACE IN HEAVEN 1 79
all the good of heaven, and from peace is all the enjoy-
ment of good. Every good has its enjoyment ; and good
and enjoyment are both of love, for whatever is loved is
called good, and is also perceived as enjoyable. Hence it
follows that those two inmost things, innocence and peace,
proceed from the Lord's Divine love and affect angels from
the inmost. That innocence is the inmost of good, may
be seen in the preceding chapter, in which is described the
state of innocence of the angels of heaven ; and that peace
is the inmost of enjoyment from the good of innocence,
shall now be explained.
286. What is the origin of peace shall first be told. Di-
vine peace is in the Lord, existing from the union of the
Divine Itself and the Divine Human in Him. The Divine
of peace in heaven is from the Lord, existing from His con-
junction with the angels of heaven, and in particular from
the conjunction of good and truth with every angel. These
are the origins of peace. From this it may be manifest,
that peace in the heavens is the Divine inmostly affecting
with blessedness every good they have, and giving all the
joy of heaven ; and that it is in its essence the Divine joy
of the Lord's Divine love, from His conjunction with
heaven and with every one there. This joy perceived by
the Lord in angels, and by angels from the Lord, is peace.
From this by derivation angels have all that is blessed, en-
joyable, and happy, or that which is called heavenly joy. a
287. Because these are the origins of peace, the Lord
is called the Prince of peace, and He says that from Him
is peace and in Him is peace ; angels also are called angels
of peace, and heaven the habitation of peace, as in the
By peace in the supreme sense is meant the Lord, because from
Him is peace, and in the internal sense heaven, because all there are
in a state of peace, n. 3780, 4681. Peace in the heavens is the Divine
inmostly affecting with blessedness every good and truth there, and
is incomprehensible to man, n. 92, 3780, 5662, 8455, 8665. Divine
peace is in good, but not in truth without good, n. 8722.
ISO HEAVEN AND HELL
following passages : A Child is born to us, a Son is given to
us, and the government shall be upon His shoulder ; and
His name shall be called Wonderful, Counsellor, God,
Mighty, Father of eternity, Prince of Peace ; of the increase
of His government and peace there shall be no end ( Isaiah
ix. 6, 7 ) . Jesus said, Peace I 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 lie waste
(Isaiah xxxiii. 7, 8). The work of justice shall be peace ;
and My people shall dwell in the habitations of peace (Isa-
iah xxxii. 17, 1 8). That it is Divine and heavenly peace
which is meant by peace in the Word, may be evident also
from other passages where it is named (as Isaiah Hi. 7 ;
liv. 10 ; lix. 8: Jer. xvi. 5; xxv. 37; xxix. n ; Haggai
ii. 9; Zech. viii. 12; Psalm xxxvii. 37; and elsewhere).
Since peace signifies the Lord and heaven, and also heav-
enly joy and the enjoyment of good, it was an ancient form
of salutation, still existing Peace be with you ; which the
Lord also confirmed by saying to the disciples whom He
sent forth, Into whatsoever house ye enter, first say, Peace be
to this house ; and if the son of peace be there, your peace
shall rest upon it (Luke x. 5, 6). And the Lord Himself
likewise, when He appeared to the apostles, said, Peace be
with you (John xx. 19, 21, 26). A state of peace is also
meant in the Word by its being said that Jehovah 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). By an odor
of rest, in the heavenly sense, is signified the perception of
peace.* Since peace signifies the union of the Divine It-
b Odor, in the Word, signifies the perception of 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
THE STATE OF PEACE IN HEAVEN l8l
self and the Divine Human in the Lord, and the conjunc-
tion of the Lord with heaven and with the church, and with
all in heaven and also in the church who receive Him, the
Sabbath was instituted for a remembrance of these things,
and named from rest or peace, and was the most holy rep-
resentative of the church ; for that reason also the Lord
called Himself the Lord of the Sabbath (Matt. xii. 8 ; Mark
ii. 27, 28 ; Luke vi. $~). c
288. The peace of heaven, because it is the Divine in-
mostly affecting with blessedness the good itself in angels,
does not come to their manifest perception, except by en-
joyment of heart when they are in the good of their life,
and by pleasure when they hear truth which agrees with
their good, and by cheerfulness of mind when they per-
ceive their conjunction ; from this, however, it flows into
all the acts and thoughts of their life, and there presents
itself as joy, even in outward form. But peace as to its
quality and quantity differs in the heavens according to the
innocence of those who are there, since innocence and
peace walk hand in hand ; for, as was said above, from in-
nocence is all the good of heaven, and from peace is all
the enjoyment of that good. From this it may be evident
that the like may be said here of the state of peace, as was
said in the foregoing chapter of the state of innocence in
rest, when applied to Jehovah, is the perception of peace, n. 925,
10054. On this account frankincense, incense, odors in oils and oint-
ments, became representative, n. 925, 4748, 5621, 10177.
c Sabbath in the supreme sense signified the union of the Divine
Itself and the Divine Human in the Lord; in the internal sense the
conjunction of the Divine Human of the Lord with heaven and with
the church; in general, the conjunction of good and truth, thus the
heavenly marriage, n. 8495, 10356, 10730. Hence rest on the Sabbath
day signified the state of that union, because then the Lord had rest,
and thereby is peace and salvation in the heavens and in the earth;
and in the respective sense the conjunction of the Lord with man, be-
cause then he has peace and salvation, n. 8494, 8510, 10360, 10367,
10370, 10374, 10668, 10730.
182 HEAVEN AND HELL
the heavens, since innocence and peace are conjoined like
good and its enjoyment ; for good is felt by its enjoyment,
and enjoyment is known from its good. Because it is so,
it is manifest that angels of th'e inmost or third heaven are
in the third or inmost degree of peace, because they are in
the third or inmost degree of innocence ; and that angels
of the lower heavens are in a less degree of peace, because
in a less degree of innocence (see above, n. 280). That
innocence and peace are together, like good and its delight,
may be seen with little children, who because they are in
innocence are also in peace ; and because they are in peace,
all things with them are full of play. But the peace of
little children is outward peace, and inward peace, like in-
ward innocence, is not given except in wisdom ; and be-
cause in wisdom, it is given in the conjunction of good and
truth, since wisdom is from that conjunction. Heavenly or
angelic peace is given also with men who are in wisdom
from the conjunction of good and truth, and who in conse-
quence perceive themselves content in God ; yet while they
live in the world, it lies stored up in their interiors ; but it is
revealed when they leave the body and enter heaven, for
then the interiors are opened.
289. Because Divine peace exists from the conjunction
of the Lord with heaven, and in particular with every angel
from the conjunction of good and truth, angels when they
are in a state of love are in a state of peace ; for then good
is conjoined with truth in them. That the states of angels
are by turns changed, may be seen above (n. 154-160).
The case is similar with a man who is being regenerated ;
when there is conjunction of good and truth in him, as is
the case especially after temptations, then he comes into a
state of delight from heavenly peace/* This peace is com-
paratively like the morning or dawn in spring, when the
night being past, from the rising of the sun all things of the
d The conjunction of good and truth with man who is being regen-
erated, is effected in a state of peace, n. 3696, 85 1 7.
THE STATE OF PEACE IN HEAVEN 183
earth begin to live anew, an odor of vegetation is diffused
from the dew which descends from heaven, and the mild
vernal temperature gives fertility to the ground, and also
infuses gentle pleasure into human minds ; and this, because
morning or dawn in the time of spring corresponds to the
state of peace of angels in heaven (see n. 155).'
290. I have also spoken with angels about peace, and
said that it is called peace in the world when wars and hos-
tilities cease between kingdoms, and when enmities and dis-
cords cease among men ; and that it is believed that inter-
nal peace is rest of mind on the removal of cares, and
especially tranquillity and enjoyment from success in busi-
ness. But the angels said that rest of mind, and tranquillity
and enjoyment from the removal of cares and from success
in business, appear as of peace, but are not of peace, ex-
cept with those who are in heavenly good ; since peace is
not given except in that good. For peace flows in from
the Lord into their inmost, and from their inmost descends
and flows down into lower regions of their mind, and pro-
duces rest of the rational mind, tranquillity of the natural
mind, and joy therefrom. But with those who are in evil,
peace is not given : / there is an appearance indeed as of
rest, tranquillity, and delight, when things succeed accord-
ing to their wishes ; but it is outward and not inward. In-
wardly they burn with enmity, hatred, revenge, cruelty, and
other evil lusts, into which also their mind rushes as soon as
they see any one who does not favor them, and bursts forth
when there is no fear. Hence their enjoyment dwells in in-
sanity, but the enjoyment of those who are in good dwells
in wisdom : the difference is as between hell and heaven.
' The state of peace in the heavens is as a state of dawn and of
spring in the earth, n. 1 726, 2780, 5662.
/ The lusts which originate in the love of self and of the world en-
tirely take away peace, n. 3170, 5662. Some make peace to consist in
restlessness and in such things as are contrary to peace, n. 5662. Peace
is not given unless the lusts of evil are removed, n. 5662.
184 HEAVEN AND HELL
THE CONJUNCTION OF HEAVEN WITH. THE HUMAN
RACE.
291. IT is known in the Church that all good is from
God, and none from man, and that therefore no one ought
to ascribe any good to himself as his own ; and it is also
known that evil is from the devil. They therefore who
speak from the doctrine of the Church, say of those who
act well, and also of those who speak and preach piously,
that they are led by God ; but the contrary of those who
act ill and speak impiously. These things cannot be so,
unless man has conjunction with heaven and conjunction
with hell, and unless this conjunction is with his will and
understanding ; for from these the body acts and the mouth
speaks. What the conjunction is, shall now be told.
292. With every man there are good spirits and evil
spirits ; by good spirits man has conjunction with heaven,
and by evil spirits with hell. These spirits are in the world
of spirits, which world is in the midst between heaven and
hell, and will be described particularly hereafter. These
spirits when they come to a man, enter into all his memory,
and thence into all his thought ; evil spirits into the things
of the memory and thought that are evil, but good spirits
into the things of the memory and thought that are good.
The spirits do not know at all that they are with man, but
when they are with him they believe that all things of his
memory and thought are their own ; neither do they see
the man, because the things which are in our solar world do
not fall into their sight." The greatest care is taken by the
With every man are angels and spirits and by them man has com-
munication with the spiritual world, n. 697, 2796, 2886, 2887, 4047,
4048, 5846-65, 5976-93. Man without spirits attending him cannot
live, n. 5993. Man does not appear to spirits, as neither do spirits ap-
pear to man, n. 5862. Spirits can see nothing in our solar world per-
taining to man, except with one with whom they speak, n. 1880.
THE CONJUNCTION OF HEAVEN WITH MAN 185
Lord that spirits may not know that they are with man ;
for if they knew it, they would speak with him, and then
evil spirits would destroy him, since evil spirits, because
they are conjoined with hell, desire nothing more than to
destroy man, not only as to soul, that is, as to faith and
love, but also as to body. The case is otherwise when they
do not speak with man : then they do not know that what
they think, and also what they speak among themselves, is
from him for among themselves also they speak from
man ; but they believe that what they think and speak is
their own, and every one esteems and loves his own ; thus
spirits are constrained to love and esteem man, although
they do not know it. That there is such conjunction of
spirits with man, has become so well known to me from the
continual experience of many years, that nothing is better
known.
293. That spirits who communicate with hell are also
adjoined to man, is because man is born into evils of every
kind, and so his first life is only from them ; for this reason,
unless there were adjoined to man spirits like himself, he
could not live, nor indeed could he be withdrawn from his
evils and be reformed. Wherefore he is held in his own
life by evil spirits, and is withheld from it by good spirits ;
by means of both he is also in equilibrium ; and because
he is in equilibrium, he is in his freedom, and can be with-
drawn from evils and inclined to good, and good can also
be implanted in him which could not by any means be
done if he were not in freedom ; nor can freedom be given
him unless spirits from hell act on one side and spirits from
heaven on the other, and man be in the midst. It has also
been shown that man, so far as he partakes of what is he-
reditary and thence of self, would have no life if he were
not allowed to be in evil, and none also if he were not in
freedom ; and moreover that he cannot be forced to good,
and that what is forced does not abide ; as also that the
good which man receives in freedom, is implanted in his
I 86 HEAVEN AND HELL
will and becomes as his own ;* and that hence it is that
man has communication with hell and communication with
heaven.
294. What communication of heaven there is with good
spirits, and what communication of hell with evil spirits,
and thus what the conjunction of heaven and hell with man
is, shall also be told. All spirits, who are in the world of
spirits, have communication with heaven or with hell ; the
evil with hell, and the good with heaven. Heaven is distin-
guished into societies, and in like manner hell. Every spirit
belongs to some society, and also subsists by influx from it ;
thus he acts as one with it. Hence it is that as man is con-
joined with spirits, so he is conjoined with heaven or with
hell, and indeed with that society there in which he is as
to his affection, or as to his love ; for all the societies of
heaven are distinct according to their affections of good
and of truth, and all the societies of hell according to their
affections of what is evil and false. As to the societies of
heaven, see above (n. 41-45 ; also n. 148-151).
295. Spirits are adjoined to man of such quality as he
himself is as to affection or as to love ; but good spirits are
adjoined to him by the Lord, whereas evil spirits are invited
by the man himself. The spirits with man are, however,
changed according to the changes of his affections, some
spirits being with him in infancy, others in boyhood, others
in youth and manhood, and others in old age. In infancy
^ All freedom is of love and affection, since what a man loves, that
he does freely, n. 2870, 3158, 8987, 8990, 9585, 9591. Because free-
dom is of love, it is of man's life, n. 2873. Nothing appears as man's
own but what is from freedom, n. 2880. Man ought to have freedom,
to be capable of being reformed, n. 1937, 1947, 2876, 2881, 3145, 3140,
3158, 4031, 8700. Otherwise the love of good and of truth cannot be
implanted in man and be appropriated to appearance as his own, n.
2877, 2879, 2880, 2883, 8700. Nothing is conjoined to man which is
of compulsion, n. 2875, 8700. If man could be reformed by compul-
sion, all would be reformed, n. 2881. What is of compulsion in refor-
mation is hurtful, n. 4031. What states of compulsion are, n. 8392.
THE CONJUNCTION OF HEAVEN WITH MAN l8/
spirits are present who are in innocence, thus who commu-
nicate with the heaven of innocence, which is the inmost
or third heaven ; in boyhood are present spirits who are
in affection for knowing, thus who communicate with the
lowest or first heaven ; in youth and manhood are present
spirits who are in affection for what is true and good, and
thence in intelligence, thus who communicate with the sec-
ond or middle heaven ; but in old age, spirits are present
who are in wisdom and innocence, thus who communicate
with the inmost or third heaven. But this adjunction is
effected by the Lord with those who can be reformed and
regenerated. The case is otherwise with those who cannot
be reformed and regenerated : to these also good spirits
are adjoined, that by them they may be withheld from evil
as much as possible : but their immediate conjunction is
with evil spirits, who communicate with hell, and thus they
have such spirits as they are themselves. If they be lovers
of self, or lovers of gain, or lovers of revenge, or lovers of
adultery, similar spirits are present, and as it were dwell
in their evil affections ; and as far as man cannot be kept
from evil by good spirits, so far these evil spirits inflame
him ; and as far as the affection reigns, so far they cling to
him and do not recede. Thus a bad man is conjoined to
hell, and a good man is conjoined to heaven.
296. That man is governed by the Lord through spirits,
is because he is not in the order of heaven, for he is born
into evils which are of hell, thus into the opposite of Di-
vine order. He is therefore to be reduced into order, and
he cannot be so reduced except mediately through spirits.
It would be otherwise if man were born into the good
which is according to the order of heaven ; then he would
not be governed by the Lord through spirits, but by means
of order itself, thus by the general influx. By means of
this influx man is governed as to the things which proceed
from thought and will into act, thus as to speech and as to
actions ; for these flow according to natural order, with
1 88 HEAVEN AND HELL
which therefore the spirits who are adjoined to man have
nothing in common. By means of the general influx from
the spiritual world animals also are governed, because they
are in the order of their life ; nor have they been able to
pervert and destroy it, because they have no rational fac-
ulty/ What the distinction is between men and beasts,
may be seen above (n. 39).
297. As to what further concerns the conjunction of
heaven with the human race, it is to be known that the
Lord Himself flows in with every man, according to the
order of heaven, both into his inmosts and into his out-
mosts, or ultimates, and disposes him for receiving heaven,
and governs his ultimates from his inmosts, and at the same
time the inmosts from his ultimates, and thus holds all
things with him in connection. This influx of the Lord is
called immediate influx, but the other influx, which takes
place through spirits, is called mediate influx ; the latter
subsists by means of the former. Immediate influx, which
is of the Lord Himself, is from His Divine Human, and is
into man's will, and through his will into his understanding,
thus into man's good, and through the good into his truth,
or what is the same thing, into his love, and through the
love into his faith ; but not the reverse, still less into faith
without love, or into truth without good, or into under-
standing which is not from will. This Divine influx is per-
petual, and is received in good with the good, but not with
the evil. With the evil it is either rejected, or suffocated,
c The distinction between men and beasts is, that men can be ele-
vated by the Lord to Himself, and think about the Divine, love It, and
thus be conjoined to the Lord ; from this they have eternal life, but it
is otherwise with beasts, n. 4525, 6323, 9231. Beasts are in the order
of their life, and therefore they are born into things suitable to their
nature, but not man, who must therefore be introduced by intellectual
things into the order of life, n. 637, 5850, 6323. According to gen-
eral influx, thought falls into speech and will into gestures with man,
n. 5862, 5990, 6192, 6211. The general influx of the spiritual world
into the lives of beasts, n. 1633, 3646.
THE CONJUNCTION OF HEAVEN WITH MAN 189
or perverted ; hence they have an evil life, which in the
spiritual sense is death/
298. The spirits who are with man, as well those who
are conjoined to heaven as those who are conjoined to hell,
never flow in from their own memory and its thought with
man ; for if they should flow in from their own thought,
man would not know otherwise than that the things which
are theirs were his own (see above, n. 256). But still
through them there flows in with man from heaven, affec-
tion which is of love for what is good and true, and from
hell, affection which is of love for what is evil and false. As
far therefore as man's affection agrees with what flows in, so
far it is received by him in his own thought, for man's in-
terior thought is altogether according to his affection or
love ; but as far as it does not agree, so far it is not re-
ceived. Hence it is evident since thought does not flow
into man through spirits, but only affection for good and
affection for evil that man has choice, because he has
freedom ; thus that he can with thought receive good and
reject evil, for he knows from the Word what is good and
what is evil. What he receives with thought from affec-
tion, is also appropriated to him ; but what he does not
receive with thought from affection, is not appropriated to
him. From these things it may be evident what the influx
d There is immediate influx from the Lord, and likewise mediate
through the spiritual world, n. 6063, 6307, 6472, 9682, 9683. Imme-
diate influx of the Lord is into the particulars of all things, n. 6058,
6474-78, 8717. 8728. The Lord flows in into firsts and at the same
time into lasts in what manner, n. 5147, 5150, 6473, 70x54, 7007, 7270.
The influx of the Lord is into the good with man, and by good into
truth, and not the reverse, n. 5482, 5649, 6027, 8685, 8701, 10153. The
life which flows in from the Lord is varied according to the state of
man and according to reception, n. 2069, 5986, 6472, 7343. With the
wicked, the good which flows in from the Lord is turned into evil and
truth into falsity, from experience, n, 3642, 4632. Good and the truth
of it, which continually flows in from the Lord, is so far received as
evil and its falsity do not oppose, n. 2411, 3142, 3147, 5828.
IQO HEAVEN AND HELL
of good from heaven is with man, and what the influx of
evil from hell.
299. It has also been given me to know whence man has
anxiety, grief of mind, and interior sadness which is called
melancholy. There are spirits who are not as yet in con-
junction with hell, because still in their first state of whom
we shall speak hereafter, when treating of the world of
spirits. These spirits love things undigested and corrupt,
as of putrifying food in the stomach. For this reason they
are present with such things in man, because they find en-
joyment in them, and they talk there with one another from
their own evil affection. The affection of their speech
flows in from this source into man, which affection, if it be
contrary to the man's own, becomes in him sadness and
melancholy anxiety ; but if it be agreeable, it becomes in
him gladness and cheerfulness. These spirits appear near
to the stomach, some to the left, some to the right, some
beneath, some above, also nearer and more remote, thus
variously according to the affections in which they are.
That anxiety of mind is thus produced, has been given me
to know and to be assured from much experience. I have
seen them, I have heard them, I have felt the anxieties aris-
ing from them, I have spoken with them ; they have been
driven away, and the anxiety ceased ; they have returned,
and the anxiety returned ; and I have perceived the in-
crease and decrease of it, according to their approach and
removal. From this it has been evident to me why it is
that some who do not know what conscience is, because
they have no conscience, ascribe its pangs to the stomach.'
' They who have not conscience do not know what conscience is,
n. 7490, 9121. There are some who laugh at conscience when they
hear what it is, n. 7217. Some believe that conscience is nothing, some
that it is something natural which is sad and mournful, arising either
from causes in the body or from causes in the world, some that it is
something peculiar to the vulgar from religious superstition, n. [206,
831.] 950, [T. C. R. 665]. There is true conscience, spurious con-
science, and false conscience, n. 1033. Pain of conscience is an anx-
THE CONJUNCTION OF HEAVEN WITH MAN IQI
300. The conjunction of heaven with man is not as the
conjunction of man.with man, but is a conjunction with the
interiors of his mind, thus with his spiritual or internal man.
With his natural or external man there is a conjunction by
correspondences, which will be spoken of in the following
chapter, when the conjunction of heaven with man by the
Word is treated of.
301. That the conjunction of heaven with the human
race, and of the human race with heaven, is such that one
subsists from the other, will also be shown in the following
chapter.
302. I have spoken with angels about the conjunction
of heaven with the human race, and I said that the man of
the Church indeed says that all good is from God, and that
angels are with man ; but that yet few believe that angels
are conjoined to man, still less that they are in his thought
and affection. To this the angels said that they knew there
is such a belief and still such a mode of speaking in the
world, and, to their wonder, especially within the Church,
where the Word is which teaches them of heaven and its
conjunction with man ; when yet there is such conjunction
that man cannot think the least thing without spirits ad-
joined to him, and his spiritual life depends on it. The
cause of the ignorance on this subject, they said was, that
man believes he lives from himself, without connection with
the First Esse of life, and does not know that this connec-
tion is by means of the heavens ; when yet man, if that
connection were broken, would instantly fall down dead.
If man believed, as is really the case, that all good is from
the Lord and all evil from hell, then he would not make
the good in him a matter of merit, neither would evil be
iety of mind on account of what is unjust, insincere, and in any respect
evil, which man believes to be against God, and against the good of
the neighbor, n. 7217. They have conscience who are in love to God
and in charity toward the neighbor, but not they who are not so, n.
831, 965, 2380, 7490.
IQ2 HEAVEN AND HELL
imputed to him ; for thus in all the good which he thinks
and does he would look to the Lord, and all the evil which
flows in would be rejected to hell, whence it comes. But
because man does not believe that anything flows in from
heaven and from hell, and thus supposes that all things
which he thinks and wills are in himself and from himself,
he appropriates evil to himself, and the good which flows
in he defiles with merit.
CONJUNCTION OF HEAVEN WITH MAN BY THE WORD.
303. THOSE who think from interior reason can see that
there is a connection of all things by intermediates with
the First, and that whatever is not in connection is dissi-
pated. For they know when they think, that nothing can
subsist from itself, but from what is prior to itself, thus all
things from the First ; and that the connection with what
is prior is as the connection of an effect with its efficient
cause ; for when the efficient cause is taken away from its
effect, then the effect is dissolved and destroyed. Because
the learned thought thus, they saw and said that subsistence
is perpetual existence ; thus that all things subsist from the
First, from Which because they have had their existence,
they perpetually exist that is, subsist. But what is the
connection of everything with that which is prior to itself,
thus with the First, from Which are all things, cannot be
told in a few words, because it is various and diverse ; it
can only be told in general that there is a connection of
the natural world with the spiritual world, and that in con-
sequence there is a correspondence of all things in the
natural world with all things in the spiritual (see n. 103-
115); also that there is a connection and thence a corre-
spondence of all things of man with all things of heaven
(see n. 87-102).
CONJUNCTION BY MEANS OF THE WORD 193
304. Man is so created that he has connection and con-
junction with the Lord, but only fellowship with the angels
of heaven ; that he has not conjunction with the angels, but
only fellowship, is because man from creation is like an an-
gel as to the interiors of the mind ; for man has such a will
as an angel has, and such an understanding. Hence it is
that a man after death, if he has lived according to Divine
order, becomes an angel, and then has the wisdom of an-
gels. When therefore the conjunction of man with heaven
is spoken of, his conjunction with the Lord and fellowship
with angels is meant ; for heaven is not heaven from what
is the angels' own, but from the Lord's Divine : that the
Lord's Divine makes heaven, may be seen above (n. 722).
But man has besides, what angels have not, that he is not
only in the spiritual world as to his interiors, but also at
the same time in the natural world as to exteriors. His ex-
teriors which are in the natural world, are all things of his
natural or external memory, and of thought and imagina-
tion therefrom ; in general, knowledges and sciences, with
their enjoyments and pleasures, so far as they savor of the
world, and also many pleasures belonging to the senses of
the body, together with his senses themselves, his speech
and actions. All these are also ultimate things into which
the Divine influx of the Lord terminates ; for it does not
stop in the middle, but proceeds to its ultimates. From
these things it may be manifest that in man is the ultimate
of Divine order, and because the ultimate, the basis also
and foundation. Since the Divine influx of the Lord does
not stop in the middle but proceeds to its ultimates, as was
said, and since the middle through which it passes is the an-
gelic heaven, and the ultimate is with man, and since there
is nothing given which is unconnected, it follows that such
is the connection and conjunction of heaven with the hu-
man race that the one subsists from the other, and that it
would be with the human race without heaven as with a
194 HEAVEN AND HELL
chain when the hook is removed, and with heaven without
the human race as with a house without a foundation. 3
305. But because man has broken this connection with
heaven by turning his interiors away from heaven and turn-
ing them to the world and himself, through love of self and
the world, and thus withdrawing himself so as no longer to
serve heaven for a basis and foundation, a medium has been
provided by the Lord to be to heaven in the place of a
basis and foundation, and also for the conjunction of heaven
with man. This medium is the Word. But how the Word
serves for such a medium has been shown in many passages
in the HEAVENLY ARCANA all of which may be seen col-
lected together in the little work concerning the WHITE
HORSE, mentioned in the Apocalypse ; and likewise in the
Appendix to THE NEW JERUSALEM AND ITS HEAVENLY DOC-
TRINE from which some notes will be here appended.*
Nothing exists from itself, but from what is prior to itself, thus all
things from the First, and they also subsist from Him from Whom they
exist, and to subsist is perpetually to exist, n. 2886, 2888, 3627, 3628,
3648, 4523, 4524, 6040, 6056. Divine order does not rest in the mid-
dle, but terminates in an ultimate, and the ultimate is man, thus Divine
order terminates with man, n. 634, 2853, 3632, 5897, 6239, 6451, 6465,
9215, 9216, 9824, 9828, 9836, 9905, 10044, 10329, 10335, IO S48. In-
ner things flow in with successive order into outer things, even into the
outmost or ultimate, and there also they exist and subsist, n. 634, 6239,
6465, 9215, 9216. Inner things exist and subsist in what is ultimate in
simultaneous order, n. 5897, 6451, 8603, 10099. Hence all inner
things are held together in connection from the First by the Last, n.
9828. Hence the First and the Last signify all and single things, thus
the whole, n. 10044, IO 3 2 9> 1O 335- And hence in ultimates there is
strength and power, n. 9836.
6 The Word in the sense of the letter is natural, n. 8783, by reason
that the natural is the ultimate into which spiritual and heavenly things,
which are interior, terminate, and on which they subsist as a house upon
its foundation, n. 9430, 9433, 9824, 10044, 10436. The Word in order
to be such, is written by pure correspondences, n. 1404, 1408, 1409,
1540, 1619, 1659, 1709, 1783, 8615, 10687. The Word bein g such in
the sense of the letter, is the continent of the spiritual and heavenly
sense, n. 9407. And it is accommodated both to men and angels at the
C6NJUNCTION BY MEANS OF THE WORD 19$
306. I have been informed from heaven that the most
ancient people had immediate revelation, since their inte-
riors were turned to heaven ; and that by this revelation
there was at that time conjunction of the Lord with the
human race. After their time there was not such immedi-
ate revelation, but mediate by correspondences, for all Di-
vine worship then consisted of correspondences, on which
account the churches of that time were called representa-
tive churches. It was then known what correspondence
was and representation, and that all things in the earth
corresponded to spiritual things in heaven and in the church,
or what is the same, represented them ; and therefore natu-
ral things, which were the externals of their worship, served
them for mediums of thinking spiritually, thus with angels.
After the knowledge of correspondences and representations
was forgotten, the Word was written, in which all the words
and their meanings are correspondences, and thus contain
a spiritual or internal sense, in which angels are. For this
reason, when man reads the Word and perceives it accord-
ing to the sense of the letter, or the outward sense, the
angels perceive it according to the inner or spiritual sense ;
for all the thought of angels is spiritual, whereas the thought
same time, n. 1769-72, 1887, 2143, 2157, 2275, 2333, 2395, 2540, 2541,
2547, 2553, 7381, 8862, 10332. And it is the [medium] uniting heaven
and earth, n. 2310, 2495, 9212, 9216, 9357, 9396, 10375. The conjunc-
tion of the Lord with man is by the Word, through the medium of the
internal sense, n. 10375. By all and each of the things of the W 7 ord
there is conjunction, and hence the Word is wonderful above all writ-
ing, n. 10632-34. The Lord since the Word' was written, speaks by it
with men, n. 10290. The Church, where the Word is and by it the
Lord is known, in respect to those who are out of the Church, where
the Word is not and the Lord is not known, is as the heart and lungs
in man respectively to the other parts of the body, which live from them
as from the fountains of their life, n. 637, 931, 2054, 2853. The uni-
versal church on earth is before the Lord as one man, n. 7396, 9276.
Hence it is that unless there were a Church where the Word is, and by
it the Lord is known, in this earth, the human race would here perish,
n. 468, 637, 931, 4545, 10452.
196 HEAVEN AND HELL
of man is natural. These thoughts indeed appear diverse,
but still they are one because they correspond. Hence it
is that after man removed himself from heaven and broke
the bond, there was provided by the Lord a means of con-
junction of heaven with man through the Word.
307. How heaven is conjoined with man by means of
the Word, I would illustrate by some passages from it. The
New Jerusalem is described in the Apocalypse in these
words : / saw a new heaven and a new earth, for the first
heaven and the first earth had passed away. And I saw
the holy city Jerusalem coming down from God out of
heaven. The city was four-square, its length as great as
its breadth ; and an angel measured the city with a reed,
twelve thousand furlongs ; the length, the breadth, and the
height, were equal- And he measured its wall, a hundred
and forty-four cubits, the measure of a man, which is of an
angeL The building of the wall was of jasper ; but the
city itself was pure gold, and like to pure glass ; and the
foundations of the wall were adorned with every precious
stone. The twelve gates were twelve pearls ; and the street
of the city was pure gold as transparent glass (xxi. i, 2, 16,
17, 18). The man who reads these words, understands
them no otherwise than according to the sense of the let-
ter namely, that the visible heaven with the earth is to
perish, and a new heaven to exist ; and that upon the new
earth is to descend the holy city Jerusalem, and that it is to
be, as to all its measures, according to the description. But
the angels with man understand these things altogether
otherwise ; they understand everything spiritually, which
man understands* naturally. By the new heaven and new
earth they understand a new church ; by the city Jerusalem
descending from God out of heaven, they understand its
heavenly doctrine revealed by the' Lord ; by its length,
breadth, and height, which are equal and twelve thousand
furlongs, they understand all the goods and truths of that
doctrine in their sum ; by its wall, they understand the
CONJUNCTION BY MEANS OF THE WORD 197
truths protecting it ; by the measure of the wall, a hundred
and forty-four cubits, which is the measure of a man, that
is, of an angel, they understand all those protecting truths
in their sum, and their quality ; by its twelve gates, which
were of pearls, they understand introductory truths pearls
also signify such truths ; by the foundations of the wall,
which were of precious stones, they understand the knowl-
edges on which that doctrine is founded ; by gold like to
pure glass, of which were the city and its street, they un-
derstand the good of love from which doctrine with its
truths is transparent. Angels perceive all these things in
this way, and so not as man perceives them. Man's natu-
ral ideas thus pass into spiritual ideas with angels, without
their knowing anything of the sense of the letter of the
Word as of a new heaven and a new earth, a new city of
Jerusalem, its wall, the foundations of the wall, and the
measures. And yet the thoughts of angels make one with
the thoughts of man, because they correspond. They
make one almost like the words of a speaker and the un-
derstanding of them by a hearer, who does not attend to
the words but only to the meaning. Hence it is evident
how heaven is conjoined with man by means of the Word.
Let us take another example from the Word : In that day
there shall be a high way from Egypt to Assyria, and Assy-
ria shall come into Egypt, and Egypt into Assyria, and the
Egyptians shall serve Assyria. In that day Israel shall be
the third with Egypt and with Assyria, a blessing in the
midst of the land, which Jehovah of hosts shall bless, say-
ing, Blessed be My people the Egyptians, and the Assyrian
the work of My hands, and Israel Mine inheritance (Isa-
iah xix. 23, 24, 25). How man thinks and how angels
think when these words are read, may be manifest from the
sense of the letter of the Word and from its internal sense.
Man thinks, from the sense of the letter, that the Egyptians
and Assyrians are to be converted to God and accepted,
and then are to make one with the Israelitish nation ; but
198 HEAVEN AND HELL
angels think, according to the internal sense, of the man
of the spiritual church, there described in that sense, whose
spiritual is Israel, whose natural is the Egyptian, and whose
rational, which is the middle, is the Assyrian/ Yet the two
senses are one, because they correspond. When therefore
angels think thus spiritually and man naturally, they are
conjoined almost like soul and body : the internal sense
of the Word is also its soul and the sense of the letter its
body. Such is the Word throughout ; hence it is evident
that it is a means of conjunction of heaven with man, and
that its literal sense serves for a basis and foundation.
308. There is also conjunction of heaven by means of
the Word with those who are out of the Church, where the
Word is not ; for the Lord's church is universal, and with
all who acknowledge the Divine and live in charity. These
are instructed also after their decease by angels, and receive
Divine truths ; d on which subject more will be seen below,
in the chapter on the Heathen. The universal church on
the earth is in the sight of the Lord as one man, just as
heaven is (see n. 59-72) ; but the Church where the Word is,
and where by means of it the Lord is known, is as the heart
and lungs in that man. That all the viscera and members
of the whole body draw life from the heart and lungs by
f Egypt and Egyptian in the Word signify the natural and its
knowledge, n. 4967, 5079, 5080, 5095, 5160, 5799, 6015, 6147, 6252,
7355, 7648,9340,9391. Assyria 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.
d The Church specifically is where the Word is and by it the Lord is
known, thus where Divine truths from heaven are revealed, n. 3857,
10761. The church of the Lord is with all in the whole globe, who
live in good according to the principles of their religion, n. 3263, 6637,
10765. All in every country who live in good according to the princi-
ples of their religion and acknowledge the Divine, are accepted of the
Lord, n. 2589-2604, 2861, 2863, 3263, 4190, 4197, 6700, 9256. And
besides, all children wheresoever they are born, n. 2289-2309, 4792.
CONJUNCTION BY MEANS OF THE WORD IQQ
various derivations, is known ; so likewise live those of the
human race who are out of the Church where the Word is,
and constitute the members of that man. The conjunction
of heaven by the Word with those who are distant, may also
be compared to light radiated from a centre all around.
Divine light is in the Word and there the Lord with heaven
is present, from which presence also those who are distant
are in light ; it would be otherwise if there were no Word.
This becomes clearer from what was shown above in regard
to the form of heaven, according to which its members are
associated and have communication. This arcanum how-
ever can be understood by those who are in spiritual light,
but not by those who are only in natural light ; for those
who are in spiritual light see clearly innumerable things
which those who are only in natural light do not see, or see
but as one obscure thing.
309. Unless such a Word had been given in this earth,
the man of this earth would have been separated from
heaven ; and if separated from heaven, he would no longer
have been rational, for the human rational exists from the
influx of the light of heaven. Again, the man of this earth
is such that he cannot receive immediate revelation and be
instructed by that means in Divine truths, like the inhabi-
tants of other earths who have been treated of in another
small work. For the man of this earth is more in worldly
things, thus in externals, than the men of other earths, and
internal things are what receive revelation ; if external
things received it, the truth would not be understood. That
the man of this earth is such, appears manifestly from those
within the Church, who, though they know from the Word
about heaven, about hell, about the life after death, still in
heart deny these things ; among whom also are some who
have more than others acquired the reputation of learning,
and of whom it might on that account be supposed that
they were wiser than others.
310. I have at times spoken with angels about the
2OO HEAVEN AND HELL
Word, and said that it is despised by some on account of
its simple style, and that nothing at all is known about its
internal sense, and that for this reason it is not believed
that so much wisdom lies hid in it. The angels said that
the style of the Word, though it appears simple in the sense
of the letter, is still such that nothing can be at all com-
pared to it in excellence, since Divine wisdom lies con-
cealed, not only in every sentence, but also in each word ;
and that this wisdom shines forth in heaven ; they wished
to declare that it is the light of heaven, because it is Divine
truth, for Divine truth in heaven shines (see n. 132). They
said also, that without such a Word there would be no light
of heaven with the men of our earth, thus neither would
there be conjunction of heaven with them ; for as far as
the light of heaven is present with man, so far he has con-
junction, and so far likewise he has revelation of Divine
truth through the Word. The reason why man does not
know that there is this conjunction by the spiritual sense
of the Word corresponding to its natural sense, is because
the man of this earth does not know anything about the
spiritual thought and speech of angels, and that it is differ-
ent from the natural thought and speech of men ; and un-
less he knows this, he cannot at all know what the internal
sense is, nor that by it such conjunction can be given.
They said also, that if man knew there is such a sense, and
should think from a knowledge of it when he reads the
Word, he would come into interior wisdom, and would be
still more conjoined with heaven, since he would enter thus
into ideas similar to those of angels.
HEAVEN AND HELL ARE FROM THE HUMAN RACE.
311. In the Christian world it is quite unknown that
heaven and hell are from the human race, for it is believed
that angels were created from the beginning and of them
was formed heaven ; and that the devil or satan was an
angel of light, but because he became rebellious he was cast
down with his crew, and of them was formed hell. Angels
wonder exceedingly that there should be such a belief in
the Christian world, and still more that nothing at all should
be known about heaven, when yet that is the primary thing
of doctrine in the Church ; and because such ignorance
prevails, they rejoice in heart that it has pleased the Lord
now to reveal to mankind many things respecting heaven,
and also hell, and thereby as far as possible to dispel the
darkness which is daily increasing, because the Church has
come to its end. They wish for this reason that I should
declare from their mouth, that in the whole heaven there is
not one angel who was so created from the beginning, nor
in hell any devil who was created an angel of light and cast
down ; but that all, both in heaven and in hell, are from the
human race ; in heaven those who lived in the world in
heavenly love and faith, in hell those who lived in infernal
love and faith ; and that hell taken as a whole is what is
called the devil and satan. The hell which is behind, where
are those called evil genii, is called the devil, and the hell
which is in front, where are those called evil spirits, is called
satan. a What the one hell is and what the other, will be
told in the following pages. They said that the Christian
world had gathered such a belief regarding those in heaven
and those in hell, from some passages in the Word, under-
stood only according to the sense of the letter, and not
a The hells taken together, or the infernals taken together, are called
the devil and satan, n. 694. They who have been devils in the world
become devils after death, n. 968.
202 HEAVEN AND HELL
illustrated and explained by genuine doctrine from the
Word ; when yet the sense of the letter of the Word, un-
less genuine doctrine throws light upon it, draws the mind
in various directions, begetting ignorance, heresies, and
errors/
312. That the man of the Church has this belief, is also
because he believes that no man comes into heaven or into
hell before the time of the final judgment ; of which he
has conceived the opinion that all visible things are then to
perish and new things to exist, and that the soul is then to
return into its body, from which conjunction man will again
live as man. This belief involves the other about angels,
that they were so created from the beginning ; for it cannot
be believed that heaven and hell are from the human race,
when it is believed that no man comes thither till the end
of the world. But that man may be convinced that it is
not so, it has been given me to be in company with angels,
and also to speak with those who are in hell, and this now
for some years, sometimes continuously from morning till
evening, and thus to be informed in regard to heaven and
hell ; and this in order that the man of the Church may not
continue any longer in his erroneous belief as to resurrec-
tion at the day of judgment and the state of the soul mean-
while ; also as to angels and the devil. This belief, because
it is a belief of what is false, involves darkness, and with
those who think upon these things from their own intelli-
* The doctrine of the Church must be derived from the Word, n.
3464, 5402, 6822, 10763, 10765. The Word without doctrine is not
understood, n. 9025, 9409, 9424, 9430, 10324, 10431, 10582. True
doctrine is a lamp to those who read the Word, n. 10400. Genuine
doctrine must be from those who are in enlightenment from the Lord,
n. 2510, 2516, 2519, 9424, 10105. They who are in the sense of the
letter without doctrine, come into no understanding respecting Divine
truths, n. 9409, 9410, 10582. And they are led away into many errors,
n. 10431. What is the difference between those who teach and learn
from the doctrine of the Church derived from the Word, and those who
teach and learn from the literal sense alone, n. 9025.
HEAVEN AND HELL FROM THE HUMAN RACE 2OJ
gcnce, induces doubt, and at length denial. For they say
in heart, how can so great a heaven, with so many constel-
lations and with the sun and moon, be destroyed and dissi-
pated ? And how can the stars then fall from heaven to the
earth, when yet they are larger than the earth ? And how
can bodies eaten up by worms, consumed by corruption,
and scattered to all the winds, be gathered together again
to their soul ? Where is the soul in the mean time, and
what is it when without the sense which it had in the body ?
Besides many such things, which because they are incom-
prehensible, cannot be believed, and with many destroy
faith as to the life of the soul after death and heaven and
hell, and therewith other matters of faith of the Church.
That they have destroyed this faith is evident from those
who say, Who has come from heaven to us, and told that
it is so? What is hell? Is there any? What is this, that
man is to be tormented with fire to eternity? What is the
day of judgment? Has it not been expected in vain for
ages? Besides other things, which imply a denial of all.
Lest therefore those who think such things as many do
who from their worldly wisdom are called erudite and
learned should any longer trouble and seduce the simple
in faith and heart, and induce infernal darkness respecting
God, heaven, eternal life, and all else that depends on
these, the interior senses of my spirit have been opened by
the Lord, and thus it has been given me to speak with all
with whom I have ever been acquainted in the life of the
body, after their decease ; with some for days, with some
for months, and with some for a year ; and also with others,
so many that I should say too few if I should say a hun-
dred thousand ; many of whom were in heaven, and many
in hell. I have also spoken with some two days after their
decease, and have told them that funeral services were now
being held and preparations made for their interment. To
which they said that it was well to reject that which had
served them for a body and its functions in the world ; and
204 HEAVEN AND HELL
they wished me to say that they were not dead, but that
they live and are men now as before, and that they had only
migrated from one world into the other, and that they are
not aware of having lost anything, since they are in a body
with its senses as before, and also in understanding and in
will as before, and that they have thoughts and affections,
sensations and desires, similar to those which they had in
the world. Most of those who were recently dead, when
they saw themselves to be living men as before, and in a
similar state for after death every one's state of life is at
first such as it had been in the world, but is successively
changed with him, either into heaven or into hell were
affected with new joy at being alive, and said that they had
not believed it would be so. They wondered very much
that they should have lived in such ignorance and blindness
about the state of their life after death ; and especially that
the man of the Church should be in such ignorance and
blindness, when yet he, above all others in the whole world,
might be in light in regard to these things/ Then they first
saw the cause of that blindness and ignorance, which is,
that external things, relating to the world and to the body,
occupied and filled their minds to such a degree that they
t In Christendom at this day few believe that man rises again im-
mediately after death, preface to chap. xvi. of Genesis, and n. 4622,
10758; but believe that he will rise again at the time of the final judg-
ment, when the visible world will perish, n. 10595. The reason that it
is so believed, n. 10595, 10758. Nevertheless man rises again immedi-
ately after death and then he is a man as to all things, n. 4527, 5006,
5078, 8939, 8991, 10594, 10758. The soul which lives after death is
the spirit of man, which in man is the man himself and likewise in the
other life is in a perfect human form, n. 322, 1880, 1881, 3633, 4622,
4735, 5883, 6054, 6605, 6626, 7021, 10594; from experience, n. 4527,
5006, 8939; from the Word, n. 10597. What is meant by the dead
seen in the holy city, Matt, xxvii. 53, explained, n. 9229. In what
manner man is raised from the dead, from experience, n. 168-189.
His state after being raised again, n. 317-19, 2119, 5079, 10596.
False opinions concerning the soul and its resurrection, n. 444, 445,
4527, 4622, 4658.
HEAVEN AND HELL FROM THE HUMAN RACE 2O$
could not be elevated into the light of heaven, and look
into the things of the Church beyond its doctrinals ; for
from corporeal and worldly things, when they are loved so
much as they are at this day, there flows in mere darkness,
when men look farther.
313. A great many of the learned from the Christian
world are astonished when they see themselves after death
in a body, in garments, and in houses, as in the world ; and
when they recollect what they had thought about a life after
death, the soul, spirits, and heaven and hell, they are
ashamed and say that they thought foolishly, and that the
simple in faith thought much more wisely than they.
Learned men who have confirmed themselves in such
things and who have ascribed all things to nature, have
been explored, and it has been found that their interiors
were entirely closed and their exteriors open, so that they
did not look to heaven, but to the world, and so to hell.
For as far as his interiors are open, man looks to heaven,
but as far as his interiors are closed and his exteriors open,
he looks to hell ; since the interiors of man are formed for
the reception of all things of heaven, and the exteriors
for the reception of all things of the world ; and those who
receive the world, and not at the same time heaven, receive
314. That heaven is from the human race, may be evi-
dent also from this, that angelic minds and human minds
are similar. Both enjoy the faculty of understanding, per-
ceiving, and willing, and both are formed to receive heaven ;
for the human mind is capable of wisdom as well as the
angelic mind, but that it does not attain so much wisdom
in the world, is because it is in an earthly body, and in that
body its spiritual mind thinks naturally. But it is other-
<* In man the spiritual and the natural world are conjoined, n. 6057.
The internal of man is formed to the image of heaven, but the external
to the image of the world, n. 3628, 4523, 4524, 6013, 6057, 9706,
10156, 10472.
206 HEAVEN AND HELL
wise when loosed from its connection with that body ; then
it no longer thinks naturally, but spiritually ; and when it
thinks spiritually, it thinks things incomprehensible and
ineffable to the natural man ; thus it becomes wise as an
angel. From this it may be evident that the internal part
of man, which is called his spirit, is in its essence an angel
(see n. 57) ;' and when loosed from the earthly body, is
equally with an angel in the human form. That an angel is
in a perfect human form, may be seen above (n. 73-77).
When however the internal of man is not open above,
but only beneath, then after it is loosed from the body,
it is still in a human form, but a direful and diabolical
one ; for it cannot look upward to heaven, but only down-
ward to hell.
315. He who is instructed concerning Divine order, can
also understand that man was created to become an angel,
because in him is the ultimate of order (n. 304), in which
that can be brought into form which is of heavenly and an-
gelic wisdom, and can be renewed and multiplied. Divine
order never stops in the middle and forms anything there
without an ultimate for it is not there in its fulness and
perfection but it goes on to the ultimate; and when it
is in its ultimate, then it brings into form, and also by
means there collected, renews and produces itself further,
which is done by procreations. In the ultimate, therefore,
is the seed-ground of heaven.
316. That the Lord rose again not only as to spirit but
also as to body, is because the Lord, when He was in the
world, glorified His whole Human, that is, made it Divine ;
for the soul, which He had from the Father, was of itself
' There are as many degrees of life in man as there are heavens,
and they are opened after death according to his life, n. 3747, 9594-
Heaven is in man, n. 3884. Men who live a life of love and charity
have in them angelic wisdom, but at the time hidden, and they come
into it after death, n. 2494. The man in the Word is called an angel,
who receives the good of love and of faith from the Lord, n. 10528.
THE HEATHEN IN HEAVEN 2O/
the very Divine, and the body was made a likeness of the
soul, that is, of the Father, thus also Divine. Hence it
is that He, differently from any man, rose again as to both /
which also He manifested to the disciples, who believed
that they saw a spirit when they saw Him, by saying, See
My hands and My feet, that it is I Myself: handle Me and
see, for a spirit hath not flesh and bones as ye see Me have
(Luke xxiv. 36-38) ; by which He indicated that He is a
man not only as to spirit, but likewise as to body.
317. That it may be known that man lives after death,
and according to his life in the world comes either into
heaven or into hell, many things have been made known to
me about the state of man after death, which will be treated
of in order in the following pages, when speaking of the
world of spirits.
THE HEATHEN, OR PEOPLES OUT OF THE CHURCH,
IN HEAVEN.
318. It is a common opinion that those born out of the
Church, who are called heathen or gentiles, cannot be
saved, because they have not the Word and thus do not
know the Lord, and without the Lord there is no salvation.
But still it may be known that they also are saved, from
this alone, that the mercy of the Lord is universal, that is,
toward every one ; that they are born men as well as those
within the Church, who are respectively few ; and that it is
not their fault that they do not know the Lord. Every one
who thinks from any enlightened reason, may see that no
man is born for hell, for the Lord is love itself, and His love
is to will to save all. Therefore He has provided that all
may have religion, and by it acknowledgment of the Divine,
and interior life ; for to live according to one's religious be-
/ Man rises again only as to spirit, n. 10593, 10594. The Lord
alone rose again as to body also, n. 1729, 2083, 5078, 10825.
2O8 HEAVEN AND HELL
lief is to live interiorly, as he then looks to the Divine ; and
as far as he looks to This, so far he does not look to the
world, but removes himself from the world, thus from the
life of the world, which is exterior life."
319. That gentiles are saved as well as Christians, may
be known by those who know what it is that makes heaven
with man ; for heaven is in man, and those who have
heaven in themselves come into heaven. Heaven in man
is to acknowledge the Divine and to be led by the Divine.
The first and primary thing of every religion is to acknowl-
edge the Divine. A religion which does not acknowledge
the Divine, is not religion ; and the precepts of every relig-
ion look to worship ; thus they teach how the Divine is to
be worshipped, so that the worship may be acceptable to
Him ; and when this is fixed in one's mind, thus as far as
he wills it, or as far as he loves it, he is led by the Lord. It
is known that gentiles live a moral life as well as Christians,
and many of them a better life than Christians. Moral life
is lived either for the sake of the Divine, or for the sake of
men in the world ; the moral life which is lived for the sake
of the Divine is spiritual life. Moral life and spiritual life
appear alike in outward form, but in inward form they are
altogether different ; the one saves man, the other does not
save him. For he who lives a moral life for the sake of the
Divine, is led by the Divine, but he who lives a moral life
for the sake of men in the world, is led by himself. This
a Gentiles are saved alike with Christians, n. 932, 1032, 1059, 2284,
2589, 2590, 3778, 4190, 4197. The lot of gentiles and peoples out of
the Church in the other life, n. 2589-2604. The Church is specifically
where the Word is, and by it the Lord is known, n. 3857, 10761.
Nevertheless, they who are born where the Word is and where the
Lord is known, are not on that account of the Church, but they who
live a life of charity and of faith, n. 6637, 10143, 10153, 10578, 10645,
10829. The Lord's church is with all in the universe who live in good
according to their religion and acknowledge a Divine, and they are
accepted of the Lord and come into heaven, n. 2589-2604, 2861, 2863,
3263, 4190, 4197, 6700, 9256.
THE HEATHEN IN HEAVEN 2C>9
may be illustrated by an example. He who will not do
evil to his neighbor because it is contrary to religion, thus
contrary to the Divine, abstains from doing evil from a spir-
itual motive ; but he who does no evil to another merely
from fear of the law, of the loss of reputation, honor, or
gain, thus for the sake of himself and the world, abstains
from doing evil from a natural motive, and is led by him-
self: the life of the latter is natural, but that of the former
is spiritual. The man whose moral life is spiritual has
heaven in himself, but he whose moral life is only natural
has not heaven in himself. The reason is that heaven flows
in from above and opens man's interiors, and through the
interiors flows into his exteriors ; while the world flows in
from beneath and opens the exteriors, but not the interiors.
For there is no flowing in from the natural world into the
spiritual, but from the spiritual world into the natural ; and
therefore if heaven be not received at the same time, the
interiors are closed. From these things it may be seen who
receive heaven in themselves, and who do not. But heaven
in one is not the same as it is in another ; it differs in each
one according to his affection for good and thence for
truth : those who are in affection for good for the sake of
the Divine, love Divine truth, since good and truth love
each other, and wish to be conjoined.* For this reason the
heathen, though they are not in genuine truths in the world,
still from love receive them in the other life.
320. A certain spirit from among gentiles, who had lived
in the world in the good of charity according to his relig-
ion, when he heard Christian spirits reasoning about creeds
for spirits reason much more fully and acutely with one
* Between good and truth there is a kind of marriage, n. 1904,
2173, 2508. Good and truth are in a perpetual tendency to conjunc-
tion, and good desires truth and conjunction with it, n. 9206, 9207,
9495. How the conjunction of good and truth takes place, and with
whom, n. 3834, 3843, 4096, 4097, 4301, 4345, 4353, 4364, 4368, 5365,
7623-27, 9258.
2IO HEAVEN AND HELL
another than men, especially about what is good and true
wondered at their so disputing and said that he did not
wish to hear those things, for they reasoned from appear-
ances and fallacies instructing them thus : " If I am
good, I can know what is true from good itself, and what I
do not know, I can receive."
321. I have learned in many ways that gentiles who have
led a moral life, in obedience and subordination, and have
lived in mutual charity according to their religion, and
have thus received something of conscience, are accepted
in the other life and are there instructed with solicitous
care by angels, in the goods and truths of faith ; and that
when they are being instructed, they behave themselves
modestly, intelligently, and wisely, and easily receive truths
and adopt them. They have formed for themselves no
principles of falsity contrary to the truths of faith, to be
shaken off, still less scandals against the Lord, like many
Christians who cherish no other idea of Him than as of a
common man. Gentiles, on the contrary, when they hear
that God has become Man, and thus manifested Himself
in the world, immediately acknowledge it and adore the
Lord, saying that God has fully manifested Himself because
He is the God of heaven and of earth, and because the hu-
man race are His. c It is a Divine truth that without the
c Difference between the good in which gentiles are, and that in
which Christians are, n. 4189, 4197. Concerning truths with the gen-
tiles, n. 3263, 3778, 4190. The interiors cannot be so closed with
gentiles as with Christians, n. 9256. Neither can so thick a cloud exist
with gentiles who live according to their religious principles in mutual
charity, as with Christians who live in no charity the reasons, n. 1059,
9256. Gentiles cannot profane the holy things of the Church like
Christians, because they are not acquainted with them, n. 1327, 1328,
2051. They are afraid of Christians on account of their lives, n. 2596,
2597. They who have lived well according to their religion, are in-
structed by angels and easily receive the truths of faith and acknowl-
edge the Lord, n. 2049, 2595, 2598, 2600, 2601, 2603, 2861, 2863,
3263.
THE HEATHEN IN HEAVEN 211
Lord there is no salvation ; but this is to be understood
thus, that there is no salvation except from the Lord. There
are in the universe many earths and all full of inhabitants,
of whom scarcely any know that the Lord has assumed the
Human in our earth. Yet because they adore the Divine
under a human form, they are accepted and led of the
Lord. On this subject more may be seen in a small treatise
on the EARTHS IN THE UNIVERSE.
322. There are among gentiles, as among Christians,
both wise and simple. That I might be instructed as to
their quality, it has been given me to speak with both,
sometimes for hours and days. But at this day there are
no such wise ones as in ancient times, especially in the An-
cient Church, which was spread through a large part of the
Asiatic world, and from which religion emanated to many
nations. That I might know their quality, it has been
granted me to have familiar conversation with some of
these wise men. There was a certain one with me who was
among the wiser men of his time, and consequently well
known in the learned world, with whom I conversed on
various subjects : it was given me to believe that it was
Cicero. And because I knew that he was a wise man, I
conversed with him about wisdom, intelligence, order, and
the Word, and lastly about the Lord. Of wisdom he said
that no other wisdom is given than that which is of life,
and that wisdom cannot be predicated of anything else ; of
intelligence, that it is from wisdom ; of order, that it is
from the Supreme God, and that to live in that order is to
be wise and intelligent. As to the Word, when I read to
him something from the prophets, he was exceedingly de-
lighted, especially with this, that each of the names and
and each of the words signified interior things, wondering
greatly that learned men at this day are not delighted with
such study. I saw plainly that the interiors of his thought,
or mind, were open. He said that he could not approach,
because he perceived something more holy than he could
212 HEAVEN AND HELL
bear, for he was so affected interiorly. At length I spoke
with him of the Lord, saying that He was born a man, but
conceived of God, and that He put off the maternal human
and put on a Divine Human, and that it is He who governs
the universe. To this he replied that he knew some things
respecting the Lord, and perceived in his way that if man-
kind were to be saved it could not have been effected by
any other means. In the mean time some bad Christians
infused various scandals ; but he did not regard them, say-
ing that it was not strange, because in the life of the body
they had imbibed unbecoming ideas on the subject, and un-
til these ideas were dispersed, they could not admit such
ideas as confirm the truth, as those can who are in igno-
rance.
323. It has also been granted me to speak with others
who lived in ancient times, and who were then among the
more wise. They were seen first in front at a distance, and
there they could perceive the interiors of my thoughts, thus
many things fully. From one idea of thought they could
know the entire series, and fill it with delightful things of
wisdom, together with charming representations. From
this it was perceived that they were among the more wise,
and it was said that they were of the ancients. And so
they came up nearer ; and when I then read to them some-
thing from the Word, they were very greatly delighted. I
perceived their delight itself and their enjoyment, which
arose mostly from this, that all and each of the things
which they heard from the Word, were representative and
significative of heavenly and spiritual things. They said
that in their time, when they lived in the world, their mode
of thinking and speaking, and also of writing, was of this
nature, and that this was their study of wisdom.
324. But as to what concerns gentiles of the present
day, they are not so wise, but most of them are simple in
heart ; still those of them who have lived in mutual charity
receive wisdom in the other life respecting whom an in-
THE HEATHEN IN HEAVEN 21$
stance or two may be mentioned. When I read the seven-
teenth and eighteenth chapters of Judges about Micah,
that the sons of Dan took away his graven image, the Ter-
aphim, and the Levite there was present a spirit from the
gentiles, who in the life of the body had adored a graven
image. When he listened attentively to what was done to
Micah, and in what grief Micah was on account of his
graven image which the Danites took away, such grief came
over him also that he scarcely knew what to think, by rea-
son of inward distress. This grief was perceived, and at
the same time the innocence in all his affections. Christian
spirits also were present and observed him, and they won-
dered that the worshipper of a graven image should be
moved with so great feeling of mercy and innocence. Af-
terward good spirits spoke with him, saying that a graven
image should not be worshipped, and that he could under-
stand this because he was a man ; but that he ought to
think beyond the graven image, of God the Creator and
Governor of the whole heaven and the whole earth, and
that that God was the Lord. When this was said, it was
given to perceive the interior affection of his adoration,
which was communicated to me and was much more holy
than with Christians. From this it may be manifest that
gentiles come into heaven more easily than Christians at
this day, according to the Lord's words in Luke : Then
shall they come from the east and the west, and from the
north and the south, and shall sit down in the kingdom of
God. And behold, there are last who shall be first, and
there are first 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 with him the mercy of love, and in his ignorance
there was innocence ; and when these are present, all things
of faith are received as it were spontaneously, and this with
joy. He was afterward received among angels.
325. A choir at a distance was heard one morning, and
214 HEAVEti AND HELL
from the representations of the choir it was given to know
that they were Chinese, for they exhibited a species of a
woolly goat, then a cake of millet and an ivory spoon, as
also the idea of a floating city. They desired to come
nearer to me, and when they approached they said that
they wished to be alone with me, that they might open
their thoughts ; but it was said to them that they were not
alone, and that there were others who were indignant at
their wishing to be alone, when yet they were guests. On
perceiving this indignation, they began to think whether
they had transgressed against their neighbor, and whether
they had claimed anything to themselves which belonged
to others. Thoughts in the other life being all communi-
cated, it was given to perceive the commotion of their
mind ; it consisted of an acknowledgment that possibly
they had injured those who were indignant, of shame on
this account, and at the same time of other worthy affec-
tions ; from which it was known that they were endued with
charity. Presently I spoke with them, and at last about the
Lord. When I called Him Christ, there was a certain re-
pugnance perceived in them ; but the cause was discovered,
that they brought this from the world, in consequence of
knowing that Christians lived worse than they did, and in
no charity. When, however, I called Him simply Lord,
they were interiorly moved. They were then instructed by
angels that the Christian doctrine, beyond every other in
the world, prescribes love and charity, but that there are
few who live according to it. There are gentiles who when
they lived in the world, knew both from intercourse and
report that Christians lead bad lives, as in adultery, hatred,
quarrelling, drunkenness, and the like, which they them-
selves abhorred, because such things are contrary to their
religion. These gentiles in the other life are more timid
than others about receiving the truths of faith ; but they
are instructed by angels that the Christian doctrine, as well
as the faith itself, teaches a very different life, and that
THE HEATHEN IN HEAVEN 21$
Christians live less according to their doctrine than gen-
tiles. When they perceive these things, they receive the
truths of faith, and adore the Lord, but more tardily than
others.
326. It is common for gentiles who have adored any
god under an image or statue, or any graven thing, when
they come into the other life, to be introduced to some
spirits in place of their gods or idols, in order that they
may put away their fantasies ; and when they have been with
them for some days, they are withdrawn. Those who have
adored men, are also sometimes introduced to them, or to
others in their place as many of the Jews to Abraham,
Jacob, Moses, and David but when they perceive that
they are men like others, and that they cannot afford any
aid, they are ashamed and are carried to their own places,
according to their lives. Among gentiles in heaven, the
Africans are most beloved, for they receive the goods and
truths of heaven more easily than others. They wish es-
pecially to be called obedient, but not faithful ; they say
that Christians, because they have the doctrine of faith, may
be called faithful, but not they unless they receive the doc-
trine or, as they say, are able to receive it.
327. I have spoken with some who were in the Ancient
Church. By the Ancient Church is meant that which was
after the flood, then extending through many kingdoms,
namely, Assyria, Mesopotamia, Syria, Ethiopia, Arabia,
Libya, Egypt, Philistea as far as Tyre and Zidon, and
through the land of Canaan, on both sides of the Jordan.^
d The first and Most Ancient Church in this earth was that which
is described in the first chapters of Genesis, and that church above all
others was celestial, n. 607, 895, 920, 1121-24, 28 9 6 4493. 88 9' 994 2
10545. What is their quality in heaven, n. 1114-25. There were
various churches after the flood which are called ancient churches, n.
1125-27, 1327, 10355. What was the quality of the men of the An-
cient Church, n. 609, 895. The ancient churches were representative
churches, n. 519, 521, 2896. With the Ancient Church there was a
Word, but it is lost, n. 2897. What was the quality of the Ancient
2l6 HEAVEN AND HELL
The men of this church knew about the Lord that He was
to come, and were imbued with the goods of faith, but still
they fell away, and became idolaters. They were in front
toward the left, in a dark place, and in a miserable state.
Their speech was like the sound of a pipe, of one tone, al-
most without rational thought. They said that they had
been there for many centuries, and that they are sometimes
taken out that they may serve others for certain uses, of a
low order. From them it was given me to think about
many Christians who are not outwardly idolaters, but in-
wardly, since they are worshippers of themselves and of the
world, and deny the Lord in heart what lot awaits them
in the other life.
328. That the church of the Lord is spread over all the
globe, thus is universal, and that all those are in it who have
lived in the good of charity according to their religion ; and
that the Church where the Word is and by it the Lord is
known, is to those who are out of the Church as the heart
and lungs in man, from which all the viscera and members
of the body live variously according to their forms, situa-
tions, and conjunctions, may be seen above (n. 308).
LITTLE CHILDREN IN HEAVEN.
329. It is the belief of some that only children who are
born within the Church come into heaven, but not those
who are born out of the Church ; because, they say, chil-
dren within the Church are baptized and by baptism initi-
ated into the faith of the Church. They do not know that
Church when it began to decline, n. 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 Lord was the God of the
Most Ancient Church, and likewise of the Ancient, and He was called
Jehovah, n. 1343, 6846.
LITTLE CHILDREN IN HEAVEN 2 if
no one has heaven or faith by baptism ; for baptism is only
for a sign and memorial that man is to be regenerated, and
that he can be regenerated who is born within the Church,
since there is the Word in which are the Divine truths by
which regeneration is effected, and there the Lord is known
from Whom regeneration is. a Let them know, therefore,
that every child, wheresoever he is born, whether within the
Church or out of it, whether of pious parents or of impious,
when he dies is received by the Lord and is educated in
heaven, and according to Divine order is taught and im-
bued with affections for good, and through this with knowl-
edge of truth ; and afterward, as he is perfected ill intelli-
gence and wisdom, he is introduced into heaven and be-
comes an angel. Every one who thinks from reason may
know that no one is born for hell, but all for heaven, and
that man himself is in fault, that he comes into hell ; but
little children cannot as yet be in fault.
330. Children who die are equally children in the other
life, they have a like infantile mind, a like innocence in ig-
norance, and a like tenderness in all things ; they are only
in the rudiments of the capacity of becoming angels, for
children are not angels, but become angels. Every one on
leaving this world enters the other in a similar state of life,
a little child in the state of a little child, a boy in the state
of a boy, a youth, a man, an old man, in the state of a
youth, a man, or an old man ; but afterward the state of
each one is changed. The state of infants exceeds the state
of all others in this, that they are in innocence, and that
evil is not yet rooted in them from actual life. Innocence
<* Baptism signifies regeneration from the Lord by the truths of
faith from the Word, n. 4255, 5120, 9088, 10239, 10386-88, 10392.
Baptism is a sign that man is of the Church where is acknowledged the
Lord from Whom regeneration is, and where is the Word from which
are the truths of faith, by which regeneration is effected, n. 10386-88.
Baptism does not confer faith nor salvation, but it testifies that they
who are regenerated will receive it, n. 10391.
2l8 HEAVEN AND HELL
also is such that all things of heaven may be implanted in
it, for innocence is the receptacle of the truth of faith and
of the good of love.
331. The state of little children in the other life is much
better than their state in the world, for they are not clothed
with an earthly body, but with such a body as angels have.
The earthly body in itself is heavy, and it does not receive
its first sensations and first motions from the inner or spir-
itual world, but from the outer or natural world. Therefore
little children in the world must learn to walk, to guide
their motions, and to speak ; and even their senses, as see-
ing and hearing, must be opened by use. It is otherwise
with children in the other life ; because they are spirits,
they act at once according to their interiors. They walk
without practice, and also speak, but at first from gen-
eral affections, not yet so well distinguished into ideas of
thoughts ; in a short time, however, they are initiated also
into these ideas, and this because their exteriors are homo-
geneous with their interiors. That the speech of angels
flows from affections modified by the ideas of thought,
so that their speech is altogether conformable to their
thoughts from affection, may be seen above (n. 234-245).
332. Little children as soon as they are raised up, which
takes place immediately after death, are taken into heaven
and delivered to angel women who in the life of the body
tenderly loved children and at the same time loved God.
These, because in the world they loved all children from a
motherly tenderness, receive them as their own, and the
little children also love them instinctively as their own
mothers. There are as many children with each one as she
desires from a spiritual parental affection. This heaven ap-
pears in front before the forehead, and directly in the line
or radius in which the angels look to the Lord. Its situa-
tion is there because all little children are under the imme-
diate auspices of the Lord, and the heaven of innocence,
which is the third heaven, flows in with them.
LITTLE CHILDREN IN HEAVEN. 2IQ
333. Children are of different dispositions, sorne of that
of the spiritual angels, and some of that of the celestial an-
gels ; those who are of a celestial disposition are seen in
that heaven to the right, and those of a spiritual disposi-
tion to the left. All infants in the Greatest Man, which is
heaven, are in the province of the eyes ; those of a spiritual
disposition in the province of the left eye, and those of a
celestial disposition in the province of the right eye ; and
this because the Lord is seen by angels who are in the spir-
itual kingdom before the left eye, and by those who are in
the celestial kingdom before the right eye (see above,
n. 1 1 8). From this fact, that infants are in the province
of the eyes in the Greatest Man, or heaven, it is also evi-
dent that they are under the immediate sight and auspices
of the Lord.
334. How little children are educated in heaven shall
also be briefly told. From their nurse they learn to speak ;
their first speech is merely a sound of affection, which by
degrees becomes more distinct, as ideas of thought enter ;
for ideas of thought from affections constitute all angelic
speech, as may be seen in its own chapter (n. 234-245).
Into their affections, which all proceed from innocence, are
first insinuated such things as appear before their eyes, and
ire delightful ; and as these things are from a spiritual ori-
gin, the things of heaven flow into them at the same time,
by means of which their interiors are opened, and thus
they are daily perfected. After this first age is passed, they
are transferred into another heaven, where they are in-
structed by masters, and so on.
335. Little children are instructed principally by repre-
sentatives suited to their capacity. How beautiful these
are and how full of wisdom from within, no one can believe.
In this way intelligence is imparted to them, by degrees,
which derives its soul from good. Two representatives
granted me to see, I may here describe, from which the
nature of others may be inferred. First, angels represented
22O HEAVEN AND HELL
the Lord rising from the sepulchre, and at the same time
the uniting of His Human with the Divine ; which was
done in a manner so wise as to exceed all human wisdom,
and at the same time in an innocent, infantile manner.
They also presented an idea of a sepulchre, but not at the
same time an idea of the Lord, except so remotely that it
was scarcely perceived that it was the Lord, and only as it
were from afar ; because in the idea of a sepulchre there
is something funereal, which they thus removed. After-
ward they cautiously admitted into the sepulchre something
atmospheric, yet appearing like very pure water ; by which
they signified, also with becoming remoteness, spiritual life
in baptism. Afterward I saw represented by them the de-
scent of the Lord to the bound, and His ascent with the
bound into heaven, and this with incomparable prudence
and piety ; and, what was infantile, they let down little
cords, almost invisible, very soft and tender, by which they
raised up the Lord in His ascent always in holy fear lest
anything in the representative should border upon anything
in which there was not what is spiritual and heavenly. To
these were added other representatives such as are pre-
sented to the children, and by which they are brought into
knowledges of truth and affections for good, as by plays
suitable to infant minds.
336. How tender their understanding is, was also shown.
When I prayed the Lord's prayer, and they then flowed
from their understanding into the ideas of my thought, it
was perceived that their influx was so tender and soft as
to be almost of affection alone ; and at the same time it
was then observed that their understanding was open even
from the Lord, for what proceeded from them was as if
flowing through them. The Lord also flows into the ideas
of little children especially from inmosts, for nothing closes
their ideas, as those of adults, no false principles closing
them to the understanding of truth, nor any life of evil
to the reception of good and thus the reception of wis-
LITTLE CHILDREN IN HEAVEN 221
dom. From these things it may be manifest that little
children do not come instantly after death into an angelic
state, but are successively introduced by means of knowl-
edges of good and truth, and this according to all heavenly
order ; for the nature of them all is known to the Lord,
even in least particulars ; and so they are led by means
adapted to every movement of their inclination, to receive
the truths of good and the goods of truth.
337. How all things are insinuated into them by delight-
ful and pleasant things suited to their genius, has also been
shown to me ; for it has been given me to see little children
most charmingly attired, having garlands of flowers resplen-
dent with beautiful and heavenly colors twined about their
breasts and tender arms ; and once to see them with those
who have charge of them, in company with maidens, in a
paradisal garden most beautifully adorned, not so much
with trees, as with arbors and covered walks of laurel, and
with paths leading inward. And when the little children
entered, dressed as I have described, the flowers over the
entrance shone forth most joyously. From this may be
manifest what delights they have, and also that by these
pleasant and delightful things they are introduced into the
goods of innocence and charity which are thus continually
instilled into them by the Lord.
338. It was shown me by a mode of communication
familiar in the other life, what the ideas of little children
are when they see any objects ; they were as if each and
every object were alive ; and thus in every idea of their
thought there is life. And it was perceived that children
on earth have nearly the same ideas when they are in their
little plays ; for as yet they have not reflection, such as
adults have, as to anything being without life.
339. It was said above that children are of a genius
either celestial or spiritual. Those who are of a celestial
genius are easily distinguished from those who are of a spir-
itual genius. They think, speak, and act very softly, so
222 HEAVEN AND HELL
that scarce anything appears but what flows from the good
of love to the Lord and to other children ; but those of a
spiritual genius not so softly, and in everything with them
there appears a sort of vibration, as of wings. The differ-
ence is also evident from their indignation and from other
things.
340. Many may suppose that little children remain chil-
dren in heaven, and that they are as children among angels.
Those who do not know what an angel is, may have been
confirmed in that opinion from paintings and images in
churches, in which angels are represented as infants. But
it is not so at all ; intelligence and wisdom make an angel,
and so long as little children have not intelligence and wis-
dom, they are indeed with angels, and yet are not angels ;
but when they are intelligent and wise, then first they be-
come angels. Indeed, what I have wondered at, they do
not then appear as children, but as adults, for they are no
longer of an infantile genius, but of a more mature angelic
genius ; intelligence and wisdom produce this effect. The
reason that children as they are perfected in intelligence
and wisdom, appear more mature, thus as youths and young
men, is that intelligence and wisdom are real spiritual nour-
ishment ; * therefore the things which nourish their minds
also nourish their bodies, and this from correspondence ;
for the form of the body is but the outward form of the
interiors. It is to be known that children in heaven do not
advance in age beyond early manhood and remain in this
to eternity. That I might know for certain that it is so, it
has been given me to speak with some who were educated
b Spiritual food is knowledge, intelligence, and wisdom, thus the
good and truth from which these are, n. 31 14, 4459, 4792, 5147, 5293,
534, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 8562, 9003. Hence
food in a spiritual sense is every thing which comes forth from the
mouth of the Lord, n. 68 1. Because bread signifies all food in general,
therefore it signifies every good celestial and spiritual, n. 276, 680,
2165, 2177, 3478, 61 18, 8410. The reason is, that those things nourish
the mind, which is of the inner man, n. 4459, 5293, 5576, 6277, 8410.
LITTLE CHILDREN IN HEAVEN 223
as children in heaven, and had grown up there ; with some
also when they were children, and afterward with the same
when they became young men; and from them I have
heard the course of their life from one age to another.
341. That innocence is a receptacle of all things of
heaven, and thus the innocence of infants is a plane of all
affections for good and truth, may be evident from what
was shown above (276-283), in regard to the innocence
of angels in heaven, namely, that innocence is to be will-
ing to be led by the Lord, and not by self ; consequently
that man is so far in innocence as he is removed from
what is his own, and as far as any one is removed from
what is his own, so far he is in what is the Lord's own.
The Lord's own is what is called His justice and merit.
But the innocence of infants is not genuine innocence, be-
cause it is as yet without wisdom. Genuine innocence is
wisdom, for so far as any one is wise, he loves to be led by
the Lord ; or what is the same, so far as any one is led
by the Lord, he is wise. Little children therefore are led
on from outward innocence, in which they first are, which
is called the innocence of infancy, to inward innocence,
which is the innocence of wisdom. This innocence is the
end of all their instruction and progress ; and so when they
come to the innocence of wisdom, the innocence of in-
fancy, which in the mean time had served them for a plane,
is then joined to them. What the innocence of infants is,
was represented to me by something wooden, almost void
of life, which is vivified as they are perfected by knowl-
edges of truth and affections for good. Afterward what
genuine innocence is, was represented by a most beautiful
infant full of life and naked ; for the really innocent, who
are in the inmost heaven and thus nearest to the Lord, be-
fore the eyes of other angels do not appear otherwise than
as infants, and some of them without clothing ; for inno-
cence is represented by nakedness without shame, as is
read of the first man and his wife in paradise (Gen. ii.
224 HEAVEN AND HELL
25) ; and so when their state of innocence was lost, they
were ashamed of their nakedness, and hid themselves (chap,
iii. 7, 10, n). In a word, the wiser the angels are, the
more innocent they are, and the more innocent they are,
the more they appear to themselves as little children ;
hence it is that infancy, in the Word, signifies innocence
(see above, n. 278).
342. I have questioned with angels about little children,
whether they are pure from evils, because they have no
actual evil, like adults ; but it was told me that they are
equally in evil, indeed, that they also are nothing but
evil;* but that they, like all angels, are withheld from
evil and held in good by the Lord, so that it appears to
them as if they were in good of themselves. For this
reason also children after they become adults in heaven,
lest they should be in a false opinion of themselves, that
the good with them is from them and not from the Lord,
are sometimes let back into their evils which they have
received hereditarily, and are left in them until they know,
acknowledge, and believe the truth of the matter. A cer-
tain one also, the son of a certain king, who died an infant
and grew up in heaven, was of a similar opinion. He was
c All men are born into evils of every kind, insomuch that what is
their own is nothing hut evil, n. 210, 215, 731, 874-76, 987, 1047,
2307, 2308, 3518, 3701, 3812, 8480, 8550, 10283, 10284, 10286, 10731.
Man therefore must be reborn, that is, regenerated, n. 3701. The
hereditary evil of man consists in loving himself more than God, and
the world more than heaven, and in making no account of his neigh-
bor in comparison with himself, except only for the sake of himself,
thus in regarding himself alone, so that it consists in the love of self
and of the world, n. 694, 731, 4317, 5660. From the love of self and
of the world, when those loves predominate, come all evils, n. 1307,
1308, 1321, 1594, 1691, 3413, 7255, 7376, 7488, 7490, 8318, 9335,
9348, 10038, 10742; which are contempt of others, enmity, hatred,
revenge, cruelty, deceit, n. 6667, 7370-74, 9348, 10038, 10742. And
from these evils comes all that is false, n. 1047, 10283, 10284, 10286.
Those loves rush headlong so far as the reins are given them, and the
love of self aspires even to the throne of God, n. 7375, 8678.
LITTLE CHILDREN IN HEAVEN 22$
therefore let back into the life of evils into which he was
born, and then I perceived from the sphere of his life that
he had a disposition to domineer over others and esteemed
adulteries as nothing, which evils he had inherited from his
parents ; but after he had acknowledged that he was of this
nature, he was then again received among angels with whom
he was before. No one in the other life ever suffers pun-
ishment on account of hereditary evil, because it is not his,
thus it is not his fault that he is such ; but he suffers on
account of the actual evil which is his own, thus as far as
he has appropriated to himself hereditary evil by actual
life. That children when they have become adult, are let
back into a state of their hereditary evil, is not then that
they may suffer punishment for it ; but that they may know
that of themselves they are nothing but evil, that it is by
the mercy of the Lord they are taken from the hell which
is with them into heaven, and that they are in heaven, not
from any merit of their own, but from the Lord ; and thus
that they may not boast before others of the good which is
with them for this is contrary to the good of mutual love,
as it is contrary to the truth of faith.
343. Several times when some little children have been
together with me in choirs, being as yet entirely infantile,
they were heard as something tender and formless, so that
they were not yet acting as one, as they do afterward,
when they have become more mature ; and to my surprise
the spirits with me could not refrain from leading them to
speak such desire is natural to spirits. But it was each
time observed that the children resisted, not being willing
so to speak. The resistance and repugnance, which was
with a kind of indignation, I have often perceived ; and
when any freedom of speaking was given them, they said
only that it was not so. I have been instructed that such
is the temptation of little children, in order that they may
learn and get accustomed not only to resist what is false
and evil, but also not to think, speak, and act from another,
226 HEAVEN AND HELL
consequently not to suffer themselves to be led by any
other than the Lord alone.
344. From what has been stated, it may be evident what
the education of little children is in heaven, namely, that
by the intelligence of truth and the wisdom of good they
are introduced into angelic life, which is love to the Lord
and mutual love, in which is innocence. But how contrary
is the education of children on earth, with many, may be
evident from this example. I was in the street of a great
city and saw little boys fighting with each other ; a crowd
flocked around which beheld this with much pleasure, and
I was informed that parents themselves excite their little
boys to such combats. Good spirits and angels who saw
these things through my eyes, felt such aversion that I per-
ceived their horror ; and especially at this, that parents in-
cite their children to such things. They said that in this
way parents extinguish in the earliest age all the mutual love
and innocence which children have from the Lord, and
initiate them into hatred and revenge ; consequently, that
by their own efforts they exclude their children from heaven,
where is nothing but mutual love. Let parents, therefore,
who wish well to their children, beware of such things.
345. What the difference is between those who die in-
fants and those who die adults, shall also be told. Those
who die adults have a plane acquired from the earthly and
material world, and carry it with them. This plane is their
memory and its corporeal natural affection ; this remains
fixed, and is then quiescent ; but still it serves their thought
after death for an ultimate plane, since the thought flows
into it. Hence it is that such as that plane is, and such as
is the correspondence of the rational with the things which
are there, such is the man after death. But children who
die in infancy and are educated in heaven, have not such a
plane, but a spiritual-natural plane, since they take nothing
from the material world and the earthly body ; on which
account they cannot be in so gross affections and thoughts
THE WISE AND THE SIMPLE IN HEAVEN 22/
therefrom, for they take all things from heaven. Moreover,
children do not know that they were born in the world, and
so believe themselves born in heaven. Thus neither do
they know of any other than spiritual birth, which is ef-
fected by means of knowledges of good and truth and by
intelligence and wisdom, from which man is man ; and be-
cause these are from the Lord, they believe, and love to
believe, that they are the Lord's own. But still the state
of men who grow up on earth may become as perfect as
the state of children who grow up in heaven, if they re-
move corporeal and earthly loves, which are the loves of
self and the world, and in their place receive spiritual
loves.
THE WISE AND THE SIMPLE IN HEAVEN.
346. IT is believed that the wise will have glory and em-
inence above the simple in heaven, because it is said in
Daniel, They that be intelligent shall shine as with the
brightness of the firmament ; and they that justify many as
the stars for ever and ever (xii. 3). But few know who are
meant by the intelligent, and by those who justify many.
It is commonly believed that they are those who are called
the educated and learned, especially those who have taught
in the church and have excelled others in learning and
in preaching, and still more those among them who have
converted many to the faith. All such in the world are
thought intelligent, but still they are not the intelligent in
heaven of whom those words are spoken, unless their intel-
ligence is heavenly intelligence : what this is, will now be
told.
347. Heavenly intelligence is interior intelligence, aris-
ing from the love of truth, not for the sake of any glory in
the world, nor for the sake of any glory in heaven, but for
the sake of truth itself, with which they are inmostly af-
228 HEAVEN AND HELL
fected and delighted. Those who are affected and de-
lighted with truth itself, are affected and delighted with
the light of heaven ; and they who are affected and de-
lighted with the light of heaven, are also affected and de-
lighted with Divine truth, and indeed with the Lord Him-
self; for the light of heaven is Divine truth, and Divine
truth is the Lord in heaven (see above, n. 126-140). This
light does not enter except into the interiors of the mind ;
for the interiors of the mind are formed for receiving that
light, and as it enters, it also affects and delights them ; for
whatever flows in from heaven and is received, has in it
something delightful and pleasant. From this comes gen-
uine affection for truth, which is an affection for truth for
the sake of truth. Those who are in this affection, or what
is the same thing, who are in this love, are in heavenly in-
telligence and shine in heaven as with the splendor of the
firmament. They shine thus because Divine truth, wherever
it is in heaven, gives light (see above, n. 132) ; and the
expanse, or firmament, of heaven from correspondence sig-
nifies that interior understanding, as well with angels as
with men, which is in the light of heaven. But those who
are in the love of truth either for the sake of glory in the
world or for the sake of glory in heaven, cannot shine in
heaven, since they are not delighted and affected with the
very light of heaven, but with the light of the world ; and
this light without the other, is in heaven mere thick dark-
ness." For the glory of self predominates, because it is the
end in view ; and when that glory is the end, the man re-
a The light of the world is for the outer man, the light of heaven
for the inner, n. 3223, 3224, 3337. The light of heaven flows in into
natural light, and the natural man is so far wise as he receives the light
of heaven, n. 4302, 4408. From the light of the world, which is called
natural light, the things which are in the light of heaven cannot be
seen, but the converse, n. 9755. Wherefore they who are in the light
of the world alone do not perceive those things which are in the light
of heaven, n. 3108. The light of the world is darkness to the angels,
n. 1521, 1783, 1880.
THE WISE AND THE SIMPLE IN HEAVEN 22Q
gards himself principally, and the truths which are subser-
vient to his glory he regards only as means to the end, and
as instruments of service. For he who loves Divine truths
for the sake of his own glory regards himself in Divine
truths, and not the Lord. For this reason he turns his sight,
which is of his understanding and faith, from heaven to
the world and from the Lord to himself. Hence it is that
such are in the light of the world, and not in the light of
heaven. These in outward form, thus before men, appear
as intelligent and learned as those who are in the light of
heaven, because they speak in a similar manner, and some-
times to outward appearance more wisely, because excited
by self-love and taught to counterfeit heavenly affections ;
but yet, in their inward form, in which they appear before
angels, they are of altogether another character. From
these things it may in some degree be manifest who they
are who are meant by the intelligent, who will shine in
heaven as with the splendor of the firmament ; but who
are meant by those that justify many, who will shine as the
stars, shall now be told.
348. By those who justify many are meant those who are
wise, and in heaven those are called wise who are in good,
and those are in good who apply Divine truths immediately
to life ; for Divine truth when it becomes of life, becomes
good, since it becomes of will and love, and whatever is of
will and love, is called good. These therefore are called
wise, for wisdom is of life. On the other hand those are
called intelligent who do not commit Divine truths imme-
diately to life, but first to memory, from which they are
afterward taken and applied to life. In what manner and
how much the wise and the intelligent differ in the heav-
ens, may be seen in the chapter which treats of the two
kingdoms of heaven, the celestial and the spiritual (n. 20-
28), and in the chapter which treats of the three heavens
(n. 29-40). Those who are in the Lord's celestial king-
dom, and consequently in the third or inmost heaven, are
23O HEAVEN AND HELL
called just, because they attribute nothing of justice to
themselves, but all to the Lord ; the Lord's justice in heaven
is the good which is from Him/ These therefore are
meant here by those who justify ; and these also are those
of whom the Lord says, The just shall shine forth as the
sun in the kingdom of their Father (Matt. xiii. 43). That
they shine as the sun, is because they are in love to the
Lord from the Lord, and that love is meant by the sun, as
may be seen above (n. 116125). Their light also is flamy,
and the ideas of their thought partake of what is flamy, be-
cause they receive the good of love immediately from the
Lord as the Sun in heaven.
349. All who have gained intelligence and wisdom in the
world, are received in heaven and become angels, every one
according to the quality and degree of his intelligence and
wisdom. For, whatever a man acquires of intelligence in
the world, this remains and is carried with him after death,
and is further increased and filled, but within the degree of
his affection and desire for truth and its good, and not be-
yond. Those who have had but little affection and desire,
receive but little, and yet as much as they can receive with-
in that degree ; but those who have had much affection
and desire, receive much : the degree itself of affection and
desire is as the measure, which is filled to the full ; more
therefore to him who has large measure, and less to him
who has small. That it is so, is because man's love, to
which belong affection and desire, receives all that is agree-
able to itself; hence according to his love, so much he
receives. This is meant by the Lord's words : To every
t> The merit and justice of the Lord is the good which rules in
heaven, n. 9486, 9983. A just and a justified man is one to whom the
merit and justice of the Lord is ascribed; and he is unjust who has his
own justice and self-merit, n. 5069, 9263. What is the quality of those
in the other life who claim justice to themselves, n. 942, 2027. Justice
in the Word is predicated of good and judgment of truth, hence to do
justice and judgment is to do good and truth, n. 2235, 9857.
THE WISE AND THE SIMPLE IN HEAVEN 23!
one who hath, shall be given, that he may have more abun-
dantly (Matt. xiii. 12; xxv. 29). Into his bosom shall be
given good measure, pressed down, shaken together, and
running over (Luke vi. 38).
350. All are received into heaven who have loved truth
and good for the sake of truth and good ; it is therefore
those who have loved much who are called wise, but those
who have loved little who are called simple. The wise in
heaven are in much light, but the simple in less light, every
one according to the degree of his love for good and truth.
To love truth and good for the sake of truth and good, is
to will it and do it ; for those who will and do, love, but
not those who do not will and do. These also are they
who love the Lord and are loved by the Lord, since good
and truth are from the Lord ; and because good and truth
are from the Lord, the Lord also is in good and truth, con-
sequently He is also with those who receive good and truth
in their life by willing and doing. Man also, viewed in
himself, is nothing but his own good and truth, because
good is of his will and truth is of his understanding, and
man is such as his will and understanding are ; from which
it is manifest that man is so far loved by the Lord as his
will is formed from good, and his understanding is formed
from truth. To be loved by the Lord is also to love the
Lord, since love is reciprocal ; for to him who is loved the
Lord gives to love.
351. It is believed in the world that those who know
many things, whether from the teachings of the Church
and the Word, or from sciences, see truths more interiorly
and acutely than others, thus are more intelligent and wise.
They believe so of themselves. But what true intelligence
and wisdom is, what spurious, and what false, shall be told
in what now follows. True intelligence and wisdom is to
see and perceive what is true and good, and thereby what
is false and evil, and to distinguish them well, and this from
interior intuition and perception. With every man there
232 HEAVEN AND HELL
are interiors and exteriors ; interiors are what belong to the
internal or spiritual man, but exteriors are what belong to
the external or natural man. As his interiors are formed
and make one with his exteriors, so man sees and perceives.
Man's interiors can be formed only in heaven, but his exte-
riors are formed in the world. When his interiors are
formed in heaven, then what is in them flows into the exte-
riors which are from the world, and forms them to corre-
spondence, that is, so that they may act as one with the in-
teriors ; when this is done, man sees and perceives from
the interior. The only way for the interiors to be formed,
is for man to look to the Divine and to heaven ; since, as
was said, the interiors are formed in heaven ; and man
looks to the Divine when he believes in the Divine, and be-
lieves that from the Divine is all truth and good, conse-
quently all intelligence and wisdom ; and he believes in the
Divine when he is willing to be led by the Divine. In this
way and no other are the interiors of man opened. The
man who is in that faith and in a life according to the faith,
has the power and faculty of understanding and being wise.
But in order to become intelligent and wise he must learn
many things, not only those of heaven, but also those of
the world those which are of heaven, from the Word and
from the Church, and those which are of the world, from
sciences. As far as man learns and applies to life, so far
he becomes intelligent and wise, for so far the interior sight
which is of his understanding and the interior affection
which is of his will are perfected. The simple of this sort
are those whose interiors are open, but not thus cultivated
by spiritual, moral, civil, and natural truths ; they perceive
truths when they hear them, but do not see them in them-
selves. The wise of this sort are those whose interiors are
not only open, but also cultivated : these both see truths in
themselves and perceive them. From these things it is man-
ifest what true intelligence and wisdom is.
352. Spurious intelligence and wisdom is not to see and
THE WISE AND THE SIMPLE IN HEAVEN 233
perceive what is true and good, and thence what is false
and evil, from within, but only to believe that to be true
and good, and that to be false and evil, which is said to be
so by others, and then to confirm it. These because they
do not see truth from truth but from another, can take up
and believe falsity as well as truth, and also confirm it un-
til it appears true ; for whatever is confirmed puts on the
appearance of truth, and there is nothing which cannot be
confirmed. The interiors of these are open only from be-
neath, but their exteriors are open as far as they have con-
firmed themselves. For this reason the light from which
they see is not the light of heaven, but the light of the
world, which is called natural light \_lumen~\. In this light
falsities can shine like truths ; indeed, when they are con-
firmed they can be resplendent, but not in the light of
heaven. Of this sort those are less intelligent and wise
who have confirmed themselves much, and those are more
intelligent and wise who have confirmed themselves little.
From these things it is manifest what spurious intelligence
and wisdom are. But those are not of this sort who in
childhood supposed what they heard from their masters to
be true, if in a riper age when they think from their own
understanding, they do not remain in it, but desire truth
and from desire seek it, and when they find it are interiorly
affected ; these, because they are affected with truth for the
sake of truth, see truth before confirming it. c This may be
illustrated by an example. There was a discussion among
spirits, whence it is that animals are born into all the knowl-
edge suited to their natures, but not man ; and the reason
f Wisdom is to see and perceive whether a thing be true before it
is confirmed, but not to confirm what is said by others, n. 1017, 4741,
7012, 7680, 7950. To see and perceive whether a thing be true before
it is confirmed, is given only with those who are affected with truth for
the sake of truth, and for the sake of life, n. 8521. The light of con-
firmation is natural light and not spiritual, and it is sensual light, which
is given also with the wicked, n. 8780. All things, even falsities, may
be confirmed so as to appear as truths, n. 2477, 2490, 5033, 6865, 8521.
234 HEAVEN AND HELL
was said to be that animals are in the order of their life,
but not man, who must therefore be led into order by
what he learns of internal and external things. But if man
were born into the order of his life, which is to love God
above all things and his neighbor as himself, he would be
born into intelligence and wisdom, and hence also into the
belief of all truth, as his knowledge increases. Good spirits
immediately saw this and perceived that it is so, and this
only from the light of truth ; but spirits who had confirmed
themselves in faith alone, and had thereby thrown aside
love and charity, could not understand it, because the light
of falsity confirmed had obscured with them the light of
truth.
353. False intelligence and wisdom is all that which is
without acknowledgment of the Divine ; for all those who
do not acknowledge the Divine, but nature instead of the
Divine, think from the corporeal sensual plane, and are
merely sensual, however educated and learned they are be-
lieved to be in the world ; d but their learning does not as-
cend beyond such things as are seen by the eyes in the
world, which they hold in the memory and look at almost
materially, though the same sciences serve the truly intelli-
gent for forming the understanding. By sciences are meant
the various kinds of experimental knowledge, as physics, as-
d The sensual is the ultimate of the life of man, adhering to and
inhering in his corporeal, n. 5077, 5767, 9212, 9216, 9331, 9730. He
is called a sensual man who judges and concludes all things from the
senses of the body, and who believes nothing but what he sees with his
eyes and touches with his hands, n. 5094, 7693. Such a man thinks in
outermosts, and not interiorly in himself, n. 5089, 5094, 6564, 7693.
His interiors are closed, so that he sees nothing of Divine truth, n.
6564, 6844, 6845. In a word he is in gross natural light and so per-
ceives nothing which is from the light of heaven, n. 6201, 6310, 6564,
6598, 6612, 6614, 6622, 6624, 6844, 6845. Therefore he is inwardly
against all those things which are of heaven and the church, n. 6201,
6310, 6844, 6845, 6948, 6949. The learned, who have confirmed them-
selves against the truths of the church, are sensual, n. 6316. The qual-
ity of the sensual man described, n. 10236.
THE WISE AND THE SIMPLE IN HEAVEN 235
tronomy, chemistry, mechanics, geometry, anatomy, psychol-
ogy, philosophy, history, literature, and languages. Prelates
who deny the Divine and do not elevate their thoughts
above the sensual things of the external man, regard the
things of the Word not otherwise than as others regard the
sciences, nor do they make them matters of thought or of
any intuition by an enlightened rational mind, because their
interiors are closed, and at the same time their exteriors
next to the interiors. That these are closed, is because
they have turned themselves away from heaven, and have
reversed what there was in them capable of looking thither,
which is, as was said above, the interiors of the human mind.
For this reason they cannot see what is true and good, since
this to them is in thick darkness, but what is false and evil
is in light. Still however, sensual men can reason, some of
them more cunningly and acutely than others, but from the
fallacies of the senses confirmed by their science ; and be-
cause they can thus reason, they also believe themselves
wiser than others/ The fire which kindles with affection
their reasonings, is the fire of the love of self and the world.
These are they who are in false intelligence and wisdom,
and who are meant by the Lord in Matthew : Seeing they
see not, and hearing they hear not, neither do they under-
stand (xiii. 13-15). And in another place: These things
are hid from the intelligent and wise, and revealed unto
babes (xi. 25, 26).
354. It has been given me to speak with many of the
learned after their departure from the world ; with some of
distinguished reputation, and celebrated for their writings
in the literary world, and with some who were not so cele-
' Sensual men reason acutely and cunningly, since they place all
intelligence in speaking from the corporeal memory, n. 195, 196, 5700,
10236. But they reason from the fallacies of the senses, n. 5084, 6948,
6949, 7693. Sensual men are cunning and malicious more than others,
n. 7693, 10236. Such were called by the ancients serpents of the tree
of knowledge, n. 195-97, 6398, 6949, 10313.
236 HEAVEN AND HELL
brated, but still possessed unusual wisdom. Those who in
heart denied the Divine, however they confessed Him with
the mouth, were become so stupid that they could scarcely
comprehend any civil truth, still less any spiritual truth.
It was perceived, and also seen, that the interiors of their
minds were so closed as to appear black since such things
in the spiritual world are presented to the sight and thus
that they could not endure any heavenly light nor admit
any influx from heaven. That blackness in which their
interiors appeared, was greater and more extended with
those who had confirmed themselves against the Divine by
their science and their learning. Such in the other life re-
ceive with delight all that is false, which they imbibe as a
sponge does water ; and they repel all truth, as an elastic
bony substance repels what falls upon it. It is said also
that the interiors of those who have confirmed themselves
against the Divine and in favor of nature, are ossified ;
their head also appears callous, as of ivory, even to the
nose an indication that they have no longer any percep-
tion. They who are of this description are immersed in
quagmires, which appear like bogs, where they are kept
in agitation by the fantasies into which their falsities are
turned. Their infernal fire is the lust of glory and of a
name, from which lust they inveigh one against another,
and from infernal ardor torment those there who do not
worship them as deities ; and this they do to one another
by turns. Into such things all the learning of the world is
changed which has not received into itself light from
heaven, by the acknowledgment of the Divine./
355. That they are of such nature in the spiritual world
when they come into it after death, may be concluded from
/ Matters of learning are of the natural memory, which man has in
the body, n. 5212, 9922. Man carries with him after death all the nat-
ural memory, n. 2475; fr m experience, n. 2481-86. But he cannot
bring any thing forth from that memory as in the world, for several
reasons, n. 2476, 2477, 2479.
THE WISE AND THE SIMPLE IN HEAVEN 237
this alone, that all things which are in the natural memory
and immediately conjoined to the things of bodily sense
as are such sciences as have been mentioned just above
are then quiescent, and only the rational things derived
from them then serve for thought and speech. For man
carries with him all the natural memory, but the things in
it are not under his view and do not come into his thought,
as when he lived in the world. He can take nothing from
it and bring forth into spiritual light, because the things in
it are not objects of that light. But the rational or intel-
lectual things which man has acquired from the sciences
while he lived in the body, agree with the light of the spir-
itual world ; consequently, as far as the spirit of man is
made rational by knowledge and science in the world, so
far he is rational after being loosed from the body; for
then man is a spirit, and it is the spirit which thinks in the
body.
356. With respect however to those who by knowledge
and science have procured to themselves intelligence and
wisdom, who are those who have applied all things to the
use of life, and at the same time have acknowledged the
Divine, loved the Word, and lived a spiritual moral life
(of which above, n. 319), science has served them as the
means of becoming wise, and also of corroborating the
things which are of faith. Their interiors, of the mind,
have been perceived and also seen as if transparent from
light, of a shining white, flamy, or blue color, such as that
of translucent diamonds, rubies, and sapphires ; and this
according to confirmations in favor of the Divine and of
Divine truths, from the sciences. Such is the appearance
of true intelligence and wisdom, when presented to view
in the spiritual world ; it is derived from the light of
heaven, which is Divine truth proceeding from the Lord,
from which is all intelligence and wisdom (see above, n.
126-133). The planes of that light, in which variegations
as of colors exist, are the interiors of the mind ; and the
238 HEAVEN AND HELL
confirmations of Divine truths by those things which are
in nature, thus which are in the sciences, produce those
variegations.^ For the interior mind of man looks into
the things of the natural memory, and those things there
which confirm, it sublimes as it were by the fire of heav-
enly love, and withdraws them, and purifies them even into
spiritual ideas. That this is the case, man does not know
so long as he lives in the body, since there he thinks both
spiritually and naturally, and the things which he then
thinks spiritually he does not perceive, but only those which
he thinks naturally. When however he comes into the
spiritual world, he does not perceive what he thought nat-
urally in the world, but what he thought spiritually ; thus
the state is changed. From these things it is evident that
man by knowledges and sciences is made spiritual, and that
these are the means of becoming wise, but only with those
who in faith and life have acknowledged the Divine. They
are also accepted in heaven above others, and are among
those who are in a central position (n. 43), because they
are in more light than the rest. These are the intelligent
and wise in heaven, who shine as with the splendor of the
firmament, and who give light as the stars. And the sim-
ple are those who have acknowledged the Divine, loved the
Word, and lived a spiritual and moral life, while they have
not like the wise cultivated their interiors, of the rational
mind, by knowledges and sciences. The human mind is
as ground, which is such as it is made by cultivation.
g Most beautiful colors are seen in heaven, n. 1053, 1624. Colors in
heaven are from the light there and are its modifications or variega-
tions, n. 1042, 1043, 1053, 1624, 3993, 4530, 4742, 4922. Thus they
are the appearances of truth from good, and signify such things as are
of intelligence and wisdom, n. 4530, 4677, 4922, 9466.
THE WISE AN6 THE SIMPLE IN HEAVEN 239
EXTRACTS FROM THE ARCANA CCELESTIA CONCERNING KNOWLEDGES.
Man ought to be imbued with sciences and knowledges, since by
them he learns to think, afterward to understand what is true and good,
and at length to be wise, n. 129, 1450, 1451, 1453, 1548, 1802. Out-
ward knowledges are the first things on which is built and founded the
life of man, civil, moral, and spiritual, and they are learned for the
sake of use as an end, n. 1489, "3310. Inward knowledges open the
way to the inner man, and afterward conjoin that man with the outer
according to uses, n. 1563, 1616. The rational faculty is born by out-
ward and inward knowledges, n. 1895, 1900, 3086. Yet not by knowl-
edges themselves, but by the affection of the uses derived from them,
n. 1895.
There are outward knowledges which admit Divine truths, and others
which do not admit them, n. 5213. Empty knowledges are to be de-
stroyed, n. 1489, 1492, 1499, 1581. Empty knowledges are those
which have for an end and confirm the loves of self and of the world,
and which withdraw from love to God and love toward the neigh-
bor, because such knowledges close the inner man, insomuch that
man afterward cannot receive any thing from heaven, n. 1563, 1600.
Outward knowledges are the means of becoming wise and the means
of becoming insane, and by them the inner man is either opened or
closed, and thus the rational is either cultivated or destroyed, n. 4156,
8628, 9922.
The inner man is opened and successively perfected by knowledges
if man has good use for an end, especially use which respects eternal
life, n. 3086. In this case the knowledges in the natural man are met
by spiritual and heavenly things from the spiritual man, which adopt
such of them as are suitable, n. 1495. Th uses f heavenly life are
then extracted, purified, and elevated, from the knowledges in the nat-
ural man, by the inner man from the Lord, n. 1895, '896, 1900, 1901,
1902, 5871, 5874, 5901. And incongruous and opposing knowledges
are rejected to the sides and exterminated, n. 5871, 5886, 5889.
The sight of the inner man calls forth from the knowledges of the
outer man no other things than what accord with its love, n. 9394. Un-
der the sight of the inner man, what is of the love is in the midst
and in brightness, but what is not of the love is at the sides and in ob-
scurity, n. 6068, 6084. Suitable knowledges are successively implanted
in his loves and as it were dwell in them, n. 6325. Man would be born
into intelligence if he were horn into love toward the neighbor, 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 wis-
24O HEAVEN AND HELL
dom, are the sons of love to God, and of love toward the neighbor, n.
1226, 2049, 2116.
It is one thing to be wise, another thing to understand, another to
know, and another to do, but still with those who are in spiritual life
they follow in order, and are together in doing or in deeds, n. 10331.
Also it is one thing to know, another to acknowledge, and another to
have faith, n. 896.
Knowledges which are of the outer or natural man, are in the light
of the world, but truths which have been made truths of faith and of
love, and have thus gained life, are in the light of heaven, n. 5212.
The truths which have gained spiritual life, are comprehended by nat-
ural ideas, n. 5510. Spiritual influx is from the inner or spiritual man
into the knowledges which are in the outer or natural man, n. 1940,
8005. Outward knowledges are the receptacles and as it were the
vessels of the truth and good which are of the inner man, n. 1469,
1496, 3068, 5489, 6004, 6023, 6052, 6071, 6077, 7770, 9922. Outward
knowledges are as it were mirrors in which the truths and goods of the
inner man appear as in an image, n. 5201. They are there together as
in their ultimate, n. 5373, 5874, 5886, 5901, 60x34, 6023, 6052, 6071.
Influx is spiritual and not physical, that is, there is influx from the
inner man into the outer, thus into the knowledges of the latter, but
not from the outer into the inner, thus not from the knowledges of the
former into the truths of faith, n. 3219, 5119, 5259, 5427, 5428, 5478,
6322, 9110. From the truths of doctrine of the Church, which are
from the Word, a beginning is to be taken, and those truths are first to
be acknowledged, and afterward it is allowable to consult knowledges,
n. 6047. Thus it is allowable for those who are in the affirmative con-
cerning the truths of faith to confirm them intellectually by knowl-
edges, but not for those who are in the negative, n. 2568, 2588, 4760,
6047. He who does not believe Divine truths unless he be persuaded
by outward knowledges, never believes, n. 2094, 2832. To enter into
the truths of faith from outward knowledge is contrary to order, n.
10236. They who do so become infatuated as to those things which
are of heaven and the Church, n. 128, 129, 130. They fall into the
falses of evil, n. 232, 233, 6047. And in the other life, when they think
on spiritual subjects, they become as it were drunken, n. 1072. What
their quality further is, n. 196. Examples illustrating that things spir-
itual cannot be comprehended, if entered into through outward knowl-
edges, n. 233, 2094, 2196, 2203, 2209. Many of the learned are more
insane in spiritual things than the simple, by reason that they are in the
negative, which they confirm by outward knowledges which they have
continually and in abundance before their sight, n. 4760, 8629.
They who reason from outward knowledges against the truths of
THE WISE AND THE SIMPLE IN HEAVEN 24!
faith, reason acutely, because from the fallacies of the senses, which
are engaging and persuasive, since it is with difficulty that they can be
dispersed, n. 5700. What and of what quality the fallacies of the
senses are, n. 5084, 5094, 6400, 6948. They who understand nothing
of truth, and likewise they who are in evil, can reason about the truths
and goods of faith, and yet not understand them, n. 4214. Merely to
confirm a dogma is not the part of an intelligent person, but to see
whether it be true or not, before it is confirmed, n. 4741, 6047.
Sciences are of no avail after death, but what man has imbibed by
them in his understanding and life, n. 2480. Still all scientific knowl-
edge remains after death, but quiescent, n. 2476-79, 2481-86.
The same outward knowledges with the evil are falsities because ap-
plied to evils, and with the good are truths because applied to good, n.
6917. Scientific truths with the evil are not truths, howsoever they
appear as truths when they are spoken, because inwardly in them there
is evil, n. 10331.
An example of the desire of knowing which spirits have, n. 1974.
With angels there is an immense desire of knowing and of growing
wise, since learning, intelligence, and wisdom are spiritual food, n. 31 14,
4459, 4792, 497 6 , 5 '47. 5 2 93, 534, 5342, 5410, 5426, 5576, 5582, 5588,
5655, 6277, 8562, 9003. The learning of the ancients was that of cor-
respondences and representations, by which they introduced themselves
into the knowledge of spiritual things, but that learning at this day is
wholly lost, n. 4749, 4844, 4964, 4965.
Spiritual truths cannot be comprehended, unless the following uni-
versals be known. I. That all things in the universe have reference to
good and truth, and to the conjunction of both, that they may be some-
thing, thus to love and faith and their conjunction.' II. That with man
there is understanding and will, and that the understanding is the "re-
ceptacle of truth and the will of good; and that all things have refer-
ence to those two with man, and to their conjunction, as all things have
reference to truth and good, and their conjunction. III. That there is
an inner man and an outer, and that they are distinct from each other
as heaven and the world, and yet that they ought to make one, that
man may be truly man. IV. That the light of heaven is that in
which the inner man is, and the light of the world that in which the
outer is, and that the light of heaven is Divine truth itself, from which
is all intelligence. V. That there is a correspondence between the
things which are in the inner man and those which are in the outer,
and that hence they appear in all cases under another aspect, insomuch
that they are not discerned except by the knowledge of correspond-
ences. Unless these and other things be known, no ideas can be con-
242 HEAVEN AND HELL
ceived and formed of spiritual and heavenly truths except such as are
incongruous, and thus the outward and inward knowledges of the nat-
ural man, without those universals, can be little serviceable to the ra-
tional man for understanding and increase. Hence it is evident how
necessary knowledges are.
THE RICH AND THE POOR IN HEAVEN.
357. THERE are various opinions as to reception into
heaven. Some suppose that the poor are received, and not
the rich; some that the rich and the poor are received
alike ; some that the rich cannot be received unless they
give up their wealth and become as the poor ; each opin-
ion being confirmed from the Word. But those who make
a distinction between the rich and the poor as to heaven,
do not understand the Word. The Word in its interiors is
spiritual, but in the letter natural ; they therefore who take
the Word only according to the literal sense, and not ac-
cording to any spiritual sense, err in many things, especially
in regard to the rich and the poor ; as that it is as difficult
for the rich to enter into heaven as for a camel to pass
through the eye of a needle ; and that it is easy for the
poor because they are poor, since it is said, Blessed are the
poor, for theirs is the kingdom of heaven (Luke vi. 20, 21).
But those who know anything of the spiritual sense of the
Word, think otherwise ; they know that heaven is for all
who live the life of faith and love, whether they be rich or
poor. But who are meant by the rich in the Word, and
who by the poor, will be told in what follows. From much
converse and life with angels, it has been given me to know
certainly that the rich come as easily into heaven as the
poor, and that man is not excluded from heaven because
he lives in abundance, nor received into heaven because he
is in poverty. There are there both the rich and the poor,
and many of the rich in greater glory and happiness than
the poor.
THE RICH AND THE POOR IN HEAVEN ^43
358. It should be remarked in advance, that a man may
acquire riches and accumulate wealth so far as opportunity
is given, provided it be not done with craft and fraud ; that
he may eat and drink delicately, provided he does not place
his life therein ; that he may dwell in magnificence accord-
ing to his condition, may converse with others in their
manner, frequent places of amusement, talk about the af-
fairs of the world ; and that he has no need to walk as a
devotee with a sad and sorrowful face and drooping head,
but may be joyful and cheerful ; nor need he give his
goods to the poor, except so far as affection leads him. In
a word, he may live outwardly quite like a man of the
world ; and these things do not hinder a man's coming into
heaven, provided that inwardly in himself he thinks properly
about God, and acts sincerely and justly with his neighbor.
For man is such as his affection and thought are, or such as
his love and faith are, and from this all his outward acts
derive their life ; since to act is to will, and to speak is to
think, as every one acts from will and speaks from thought.
By what is said in the Word, that man will be judged ac-
cording to his deeds and that he will be rewarded accord-
ing to his works, is meant therefore that he will be judged
and rewarded according to his thought and affection, from
which are his deeds, or which are in his deeds ; for deeds
are altogether such as are the thought and affection, and are
of no account without them.' 1 Hence it is evident that the
a It is very frequently said in the Word that man shall be judged,
and that he shall he recompensed according to his deeds and works, n.
3934. By deeds and works there are not meant deeds and works in
the outer form, hut in the inner, since good works in the outer form are
done also by the wicked, but in the outer and at the same time in the
inner form, only by the good, n. 3934, 6073. Works, like all acts, have
their esse and existere and their quality from the interiors of man, which
are of his thought and will, inasmuch as they thence proceed; where-
fore such as the interiors are, such are the works, n. 3934, 8911, 10331 :
thus such as the interiors are in regard to love and faith, n. 3934, 6073,
10331, 10332. Thus works contain love and faith and are those in ef-
244 HEAVEN AND HELL
auter part of man does not do anything, but his inner part,
from which the outer is derived. For illustration : if any
one acts sincerely and does not defraud another, merely
because he fears the laws, the loss of reputation and there-
by of honor or gain, and if that fear did not restrain would
defraud another as much as he could, his thought and
will are fraud, though his deeds outwardly appear sincere ;
and such a person, because he is inwardly insincere and
fraudulent, has hell in himself. But he who acts sincerely
and does not defraud another because it is against God
and against his neighbor, would not wish to defraud another.
if he could ; his thought and will are conscience ; he has
heaven in himself. Their deeds in outward form appear
alike, but inwardly they are altogether unlike.
359. Since a man can live outwardly as others, can grow
rich, keep a plentiful table, dwell in an elegant house, wear
fine clothing, according to his condition and function, can
enjoy delights and gratifications, and engage in worldly
affairs for the sake of offices and business, and for the life
both of the mind and body, provided he inwardly acknowl-
edges the Divine and wishes well to his neighbor, it is evi-
dent that it is not so difficult as many believe to enter the
way of heaven. The only difficulty is to be able to resist
the love of self and the world, and to prevent their becom-
ing predominant; for from this predominance come all
evils.* That it is not so difficult as is believed, is meant by
feet, n. 10331. Wherefore to be judged and recompensed according to
deeds and works, is according to love and faith, n. 3147, 3934, 6073,
8911, 10331, 10332. Works, so far as they respect self and the world,
are not good, but only so far as they respect the Lord and the neigh-
bor, n. 3147.
* All evils are from the love of self and of the world, n. 1307, 1308,
1321, 1594, 1691, 3413, 7255, 7376, 7488, 7490, 8318, 9335, 9348,
10038, 10742. These are contempt of others, enmities, hatred, re-
venge, cruelty, deceit, n. 6667, 7370-74, 9348, 10038, 10742. Man is
born into these loves, thus in them are his hereditary evils, n. 694,
4317, 5660.
THE RICH AND THE POOR IN HEAVEN 245
these words of the Lord : Learn of Me, for I am meek
and lowly of heart, and ye shall find rest to your souls ;
for My yoke is easy and My burden is light (Matt. xi. 29,
30). That the yoke of the Lord is easy and His burden
light, is because as far as man resists the evils springing
from the love of self and the world, he is led by the Lord
and not by himself; and because the Lord then resists
those evils 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 a life almost solitary, in order that by an
abstraction of the thoughts from worldly things, they might
be at leisure for pious meditations, believing that they
should thus enter the way of heaven. But these in the
other life are of a sad disposition ; they despise others who
are not like themselves, they are indignant that they do not
attain greater happiness than others, believing that they
have merited it, they do not care for others, and turn away
from offices of charity, by which there is conjunction with
heaven. They desire heaven more than others, but when
they are taken up among angels, they induce anxieties, which
disturb the angels' happiness. On this account they are sep-
arated, and being separated they betake themselves into
desert places, where they lead a life similar to that they
lived in the world. Man cannot be formed for heaven but
by means of the world : there are the ultimate effects in
which the affection of every one must be terminated ; and
this affection, unless it puts itself forth or flows out into
acts, which is done in the society of many, is suffocated at
length to such a degree that man no longer regards his
neighbor, but himself alone. From this it is evident that a
life of charity toward the neighbor, which is to do what is
just and right in every work and in every function, leads to
heaven, but not a life of piety without charity ; c conse-
c Charity to the neighbor is to do what is good, just, and right, in
every work and every employment, n. 8120-22. Hence charity to the
246 HEAVEN AND HELL
quently, that the exercises of charity and the increase of
that life thereby, can be given so far as man is in the em-
ployments of life, and cannot be given so far as he removes
himself from them. On this subject I shall speak now from
experience. Many of those who in the world were em-
ployed in trade and commerce and became rich by these
employments, are in heaven ; but fewer of those who have
been in stations of honor and become rich by their offices.
The reason is that the latter, by the gains and honors re-
ceived by them on account of their dispensing justice and
equity and lucrative and honorable posts, were induced to
love themselves and the world, and thereby to remove their
thoughts and affections from heaven and turn them to them-
selves ; for as far as a man loves himself and the world and
regards himself and the world in everything, so far he
alienates himself from the Divine and removes himself
from heaven.
361. The lot of the rich in heaven is such that they ex-
cel the rest in opulence, some of them dwelling in palaces,
within which all things shine as from gold and silver. They
have an abundance of all things for the uses of life, yet do
not set their heart at all on these things, but on uses. The
uses they view clearly and as in light, but the gold and sil-
ver obscurely and as in shade in comparison. The reason
is that in the world they loved uses, and gold and silver
only as means and instruments. Uses themselves shine
thus in heaven, the good of use as gold, and the truth of
use as silver/ Such therefore as their uses in the world
neighbor extends itself to all things which a man thinks, wills, and does,
n. 8124. A life of piety without a life of charity is of no avail, but
with it is profitable for all things, n. 8252, 8253.
d Every good has its delight from use and according to use, n. 3049,
4984, 7038; and also its quality; whence such as the use is, such is the
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 con.
sists in the goods of love and charity, thus in performing uses, n. 454.
The Lord, and hence angels, regard only the ends man has in view,
THE RICH AND THE POOR IN HEAVEN 247
were, such is their opulence, and such their delight and
happiness. Good uses are for one to provide for himself
and his own the necessaries of life ; also to wish for an
abundance for the sake of his country and of his neighbor,
whom a rich man can in many ways benefit more than a
poor man ; and because thus he can remove his mind from
an indolent life, which is hurtful, since in it man thinks evil
from the evil implanted in him. These uses are good, so
far as they have in them the Divine, that is, so far as man
looks to the Divine and to heaven, and finds in them his
good, and in wealth only subservient good.
362. But contrary is the lot of the rich who have not
believed in the Divine, and have rejected from their mind
the things which are of heaven and the church ; they are
in hell, where are filth, misery, and want. Into such things
riches are changed which are loved as an end ; nor only
riches, but also their uses themselves, which are either that
they may live as they like and indulge in pleasures, and
may give the rein more amply and more freely to iniquity,
or that they may rise above others whom they despise.
Such riches and such uses, because they have nothing spir-
itual in them, but only what is earthly, become filthy; for
a spiritual purpose in riches and their uses is like a soul in
the body, and as the light of heaven in moist ground.
They also become putrid as a body without a soul, and as
moist ground without the light of heaven. These are they
whom riches have seduced and withdrawn from heaven;
363. Every man's ruling affection or love remains with
him after death, nor is it extirpated to eternity, since the
spirit of man .is altogether as his love is, and, what is an
arcanum, the body of every spirit and angel is the outward
which ends are uses, n. 1317, 1645, 5844. The kingdom of the Lord
is a kingdom of uses, n. 454, 696, 1103, 3645, 4054, 7038. To serve
the Lord is to perform uses, n. 7038. All have a quality according to
the quality of the uses which they perform, n. 4054, 6815; illustrated,
n. 7038.
248 HEAVEN AND HELL
form of his love, altogether corresponding to the inward
form, which is of his mind and disposition. Hence it is
that spirits are known as to their quality from their face,
gestures, and speech ; and man, also, in the world, would
be known as to his spirit if he had not learned to counter-
feit in his face, gesture, and speech things not his own.
From this it may be manifest that man remains to eternity
such as his ruling affection or love is. It lias been given
me to speak with some who rived seventeen centuries ago,
and whose lives are well known from writings of that time,
and it was found that the same love still rules them as when
on earth. From this again it may be manifest that the
love of riches, and of uses from riches, remains with every
one to eternity, and that it is quite the same as was acquired
in the world ; yet with this difference, that riches with those
whom they had served for good uses, are turned into de-
lights according to the uses, and that riches with those
whom they had served for evil uses, are turned into filth ;
with which also they are then delighted, as in the world
they were with riches for the sake of evil uses. That they
are then delighted with filth, is because filthy pleasures and
iniquities which had been to them the uses from riches,
and also avarice, which is the love of riches without use,
correspond to filth : spiritual filth is nothing else.
364. The poor come into heaven not on account of
their poverty, but on account of their life. The life of
every one follows him, whether he be rich or poor. There
is no peculiar mercy for one more than for the other ; * he
is received who has lived well, and he is rejected who has
lived ill. Moreover poverty seduces and draws man away
from heaven as well as wealth. There are very many
among the poor who are not content with their lot, who
e Immediate mercy is not given, but mediate, that is, to those who
live according to the commandments of the Lord, whom from mercy
He leads continually in the world, and afterward to eternity, n. 8700,
10659.
THE RICH AND THE POOR IN HEAVEN 249
seek for many things and believe riches to be blessings;/
and so when they do not receive them, they are angry and
think ill of the Divine Providence. They also envy the
rich their good things and defraud them as well, when op-
portunity is given, and they also live as much in filthy
pleasures. But it is otherwise with the poor who are con-
tent with their lot and careful and diligent in their work,
who love labor better than idleness and act sincerely and
faithfully, and who at the same time live a Christian life. I
have sometimes spoken with those who had been of the
peasantry and common people, who while they lived in
the world believed in God and did what was just and right
in their labors. These because they were in affection for
knowing truth, asked what charity was and what faith was,
because in the world they heard much about faith, but in
the other life much about charity. It was therefore said to
them that charity is all that which is of life, and faith all
that which is of doctrine ; consequently that charity is to
will and do what is just and right in every work, but faith
to think justly and rightly ; and that faith and charity con-
join themselves like doctrine and a life according to it, or
like thought and will ; and that faith becomes charity when
what a man thinks justly and rightly, he also wills and does,
and that then they are not two but one. This they under-
stood well and rejoiced, saying that they did not compre-
hend in the world that believing was anything else than
living.
365. From these things it may be manifest that the rich
come into heaven equally as the poor, and the one as easily
as the other. That it is believed that the poor come easily
into heaven and the rich with difficulty, is because the Word
f Dignities and riches are not real blessings, therefore they are given
to the wicked as well as to the good, n. 8939, 10775, '0776. Real
blessing is the reception of love and of faith from the Lord, and there-
by conjunction, for thence comes eternal happiness, n. 1420, 1422, 2846,
3017, 3406, 3504, 3514, 3530, 3565, 3584, 4216, 4981, 8939, 10495.
250 HEAVEN AND HELL
has not been understood where the rich and poor are
named. By the rich in the Word, in the spiritual sense,
are meant those who abound in the knowledges of good
and truth, thus who are within the Church, where the Word
is ; and by the poor, those who are wanting in those knowl-
edges, and yet desire them, thus who are outside of the
Church, where the Word is not. By the rich man who was
clothed in purple and fine linen and was cast into hell, is
meant the Jewish nation, which is called rich because it
had the Word and so abounded in knowledges of good
and truth ; by garments of purple are signified knowledges
of good, and by garments of fine linen knowledges of
truth..? But by the poor man who lay at his gate and de-
sired to be filled with the crumbs which fell from the rich
man's table, and who was carried by angels into heaven,
are meant the gentiles who had no knowledges of good
and truth and yet desired them (Luke xvi. 19,31). By
the rich who were called to a great supper and excused
themselves, is also meant the Jewish nation, and by the
poor introduced in their place, are meant the gentiles, who
were outside of the Church (Luke xiv. 16-24). By the
rich man of whom the Lord says, // is easier for a camel
to go through the eye of a needle, than for a rich man to
enter into the kingdom of God (Matt. xix. 24), are meant
the rich in both senses, as well natural as spiritual. The
rich in the natural sense are those who abound in riches
and set their heart upon them ; but in the spiritual sense,
'those who abound in knowledges and learning, which are
spiritual riches, and by them wish to introduce themselves
from their own intelligence into the things of heaven and
the church. And because this is contrary to Divine order,
it is said that it is easier for a camel to pass through the
eye of a needle ; for in the spiritual sense by a camel is
g Garments signify truths, thus knowledges, n. 1073, 2576, 5319,
5954, 9212, 9216, 9952, 10536. Purple signifies celestial good, n. 9467.
Fine linen signifies truth from a celestial origin, n. 5319, 9469, 9744.
THE RICH AND THE POOR IN HEAVEN 2$ I
signified the faculty of learning and knowing in general,
and by the eye of a needle spiritual truth. * That by a
camel and the eye of a needle such things are meant, is not
known at this day, because up to this time that knowledge
has not been opened which teaches what is signified in the
spiritual sense by the things said in the literal sense of the
Word. In every particular of the Word there is a spiritual
sense, as well as a natural sense ; for the Word, that there
might be a conjunction of heaven with the world, or of
angels with men, after immediate conjunction ceased, was
written by pure correspondences of natural things with spir-
itual. Hence it is evident who are specifically meant in
the Word by the rich man. That by the rich in the Word
in the spiritual sense are meant those who are in the knowl-
edges of truth and good, and by riches the knowledges
themselves, which are in fact spiritual riches, may be mani-
fest from various passages (as in Isaiah x. 1214; xxx.
6, 7 ; xlv. 3 ; Jer. 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 xl. 13 ; Hosea xii. 5 ; Apoc. iii. 17, 18 ; Luke
xiv. 33, and elsewhere) ; as also that by the poor in the
h A camel, in the Word, signifies the learning and knowing faculty
in general, n. 3048, 3071, 3143, 3145. What is meant by needlework,
working with a needle, and hence what by a needle, n. 9688. To
enter into the truths of faith from outward knowledge is contrary to
Divine order, n. 10236. They who do so become infatuated as 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 be-
come as it were drunken, n. 1072. What further is their quality, n. 196.
Examples to illustrate that spiritual things cannot be comprehended,
if entrance to them be attempted by outward knowledge, n. 233, 2094,
2196, 2203, 2209. From spiritual truth it is allowable to enter into the
outward knowledge of the natural man, but not the reverse, because
spiritual influx into the natural is given, 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 ought first to be acknowledged,
and afterward it is allowable to consult outward knowledge, but not the
reverse, n. 6047.
252 HEAVEN AND HELL
spiritual sense are signified those who have not the knowl-
edges of good and of truth and yet desire them (Matt. xi.
5 ; Luke vi. 20, 21 ; xiv. 21 ; Isaiah xiv. 30 ; xxix. 19 ; xli.
17, 1 8 ; Zeph. iii. 12, 18). All these passages may be seen
explained according to the spiritual sense in the ARCANA
CCELESTIA (n. 10227).
MARRIAGES IN HEAVEN.
366. SINCE heaven is of the human race and angels are
therefore of both sexes, and since from creation woman is
for man and man for woman, thus the one is the other's,
and since this love is innate in both, it follows that there
are marriages in heaven as well as on earth. What then
marriages in heaven are, and in what they differ from mar-
riages on earth and wherein they agree, shall now be told.
367. Marriage in heaven is the conjunction of two into
one mind. What this conjunction is shall be first explained.
The mind consists of two parts, the one of which is called
the understanding and the other the will. When these two
parts make one, then they are called one mind. The hus-
band then makes the part which is called the understand-
ing, and the wife that which is called the will. When this
conjunction, which is of the interiors, comes lower down
into what is of their body, it is then perceived and felt as
love, and this love is marriage love. From which it is
plain that marriage love has its origin from the conjunction
of two into one mind. This is called in heaven living to-
gether, and it is said that they are not two, but one, and so
two consorts in heaven are not called two, but one angel.*
<* It is unknown at this day what and whence marriage love is,
n. 2727. Marriage love is to will what another wills, thus mutually
and reciprocally, n. 2731. They who are in marriage love are together
in the inmosts of life, n. 2732. It is a union of two minds, and so that
MARRIAGES IN HEAVEN 253
368. That there is also such a conjunction of husband
and wife in the inmosts, which are of their minds, comes
from their very creation ; for man is born to be intellectual,
thus to think from the understanding, but woman is born
to be affectional, thus to think from the will ; which also is
evident from the inclination or natural disposition of each,
as also from their form. From the disposition, in that man
acts from reason, but woman from affection. From the
form, in that man has a rougher and less beautiful face,
a deeper voice, and a harder body ; but woman has a
smoother and more beautiful face, a softer voice, and a
more tender body. There is a like distinction between un-
derstanding and will, or between thought and affection ; so
also between truth and good, and between faith and love ;
for truth and faith are of the understanding, and good and
love are of the will. Hence it is that in the Word by a
youth and a man in the spiritual sense is meant the under-
standing of truth, and by a virgin and a woman affection
for good ; and that the church, from affection for good and
truth, is called a woman and a virgin ; also that all those
who are in affection for good are called virgins (as in Apoc.
xiv. 4).*
369. Every one, whether man or woman, possesses un-
derstanding and will ; but with man the understanding pre-
from love they are one, n. 10168, 10169. For the love of minds, which
is spiritual love, is union, n. 1594, 2057, 3939, 4018, 5807, 6195, 7081-
86, 7501, 10130.
t> Young men in the Word signify the understanding of truth, or
one that is intelligent, n. 7668. Men have a like signification, n. 158,
265, 749, 915, I0 7. 25 17, 3'34, 3236, 4823, 9007. A woman signi-
fies affection for good and for truth, n. 568, 3160, 6014, 8994: also
the church, n. 252, 253, 749, 770: and wik also signifies the same,
n. 252, 253, 409, 749, 770: with what difference, n. 915, 2517, 3236,
4510, 4823. Husband and wife in the supreme sense are predicated
of the Lord and of His conjunction with heaven and the church,
n. 7022. A virgin signifies affection for good, n. 3067, 3110, 3179,
3189, 6729, 6742; and also the church, n. 2362, 3081, 3963, 4638,
6729, 6775, 6788.
254 HEAVEN AND HELL
dominates, and with woman the will predominates, and the
person is according to that which predominates. In mar-
riages in heaven, however, there is not any predominance ;
for the will of the wife is also that of the husband, and the
understanding of the husband is also that of the wife, since
one loves to will and to think as the other, thus mutually
and reciprocally ; hence their conjunction into one. This
conjunction is actual conjunction, for the will of the wife
enters into the understanding of the husband, and the un-
derstanding of the husband into the will of the wife, and
this especially when they look into each other's faces ; for,
as has been often said above, there is a communication of
thoughts and affections in the heavens, especially with hus-
band and wife, because they love each other. From these
things it may be manifest what is the conjunction of minds
which makes marriage and produces marriage love in
heaven, namely, that one wishes all his own to be the oth-
er's, and this reciprocally.
370. It has been said to me by angels that as far as two
consorts are in such conjunction, so far they are in mar-
riage love, and at the same time so far in intelligence, wis-
dom, and happiness, because Divine good and Divine truth,
from which is all intelligence, wasdom, and happiness, flow
primarily into marriage love ; consequently marriage love
is the very plane into which the Divine flows, because it is
at the same time the marriage of truth and good ; for as it
is the conjunction of the understanding and will, so like-
wise it is the conjunction of truth and good, since the un-
derstanding receives Divine truth and is also formed from
truths, and the will receives Divine good and is also formed
from goods. For what a man wills, this is good to him,
and what he understan3s, this is truth to him ; hence it is
that it is the same, whether you say the conjunction of un-
derstanding and will, or the conjunction of truth and good.
The conjunction of truth and good makes an angel, and
also his intelligence, wisdom, and happiness ; for the qual-
MARRIAGES IN HEAVEN 255
ity of an angel is according as good with him is conjoined
to truth, and truth to good ; or what is the same, accord-
ing as love with him is conjoined to faith, and faith con-
joined to love.
371. That the Divine proceeding from the Lord flows
primarily into marriage love, is because marriage love de-
scends from the conjunction of good and truth ; for, as was
said above, whether you say the conjunction of understand-
ing and will, or the conjunction of good and truth, it is the
same thing. The conjunction of good and truth derives
its origin from the Lord's Divine love toward all who are
in heaven and on earth. From the Divine love proceeds
Divine good, and Divine good is received by angels and
men in Divine truths ; the only receptacle of good is truth.
Nothing therefore can be received from the Lord and from
heaven by any one who is not in truths ; as far, therefore,
as truths with man are conjoined to good, so far man is
conjoined to the Lord and to heaven. From this then is
the very origin of marriage love, and for this reason that
love is the very plane into which the Divine flows. Hence
it is that the conjunction of good and truth in heaven is
called the heavenly marriage, and that heaven in the Word
is compared to a marriage, and is also called a marriage ;
and that the Lord is called the bridegroom and husband,
and heaven together with the church, the bride and wife. c
c True marriage love derives its origin, cause, and essence from the
marriage of good and truth; thus it is from heaven, n. 2728, 2729. An-
gelic spirits, who have a perception whether there be anything of mar-
riage from the idea of the conjunction of good and truth, n. 10756.
The marriage love is altogether as the conjunction of good and truth,
n. 1094, 2173, 2429, 2508, 3101, 3102, 3155, 3179, 3180, 4358, 5807,
5835, 9206, 9495, 9637. In what manner the conjunction of good and
truth is effected, and with whom, n. 3834, 4096, 4097, 4301, 4345, 4353,
4364, 4368, 5365, 7623-27, 9258. It is not known what true marriage
love is, except by those who are in good and truth from the Lord, n.
10171. In the Word by marriage is signified the marriage of good and
truth, n. 3132, 4434, 4835. In true marriage love is the kingdom of
the Lord and heaven, n. 2737.
256 HEAVEN AND HELL
372. Good and truth conjoined in an angel or a man are
not two but one, since then the good is of truth and the
truth is of good. This conjunction is as when a man thinks
what he wills, and wills what he thinks ; then the thought
and will make one, thus one mind ; for thought forms, or
exhibits in form, that which the will wills, and the will gives
it delight. Hence also it is that two consorts in heaven are
not called two, but one angel. This also is what is meant
by the Lord's words : Have ye not read that He who made
them from the beginning, made them male and female, and
said, for this cause shall a man leave father and mother,
and shall cleave to his wife, and they twain shall be one
flesh ; wherefore they are no more fruain, 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, n ; Mark x. 6-9 ; Gen. ii. 24).
Here is described the heavenly marriage in which the an-
gels are, and at the same time the marriage of good and
truth ; and by man's not putting asunder what God has
joined together, is meant that good is not to be separated
from truth.
373. From these things it may now be seen whence true
marriage love is, namely, that it is first formed in the minds
of those who are in marriage, and from that derivation de-
scends into the body, where it is perceived and felt as love ;
for whatever is felt and perceived in the body, has its spir-
itual origin, because it is from the understanding and the
will. The understanding and the will make the spiritual
man. Whatever descends from the spiritual man into the
body, presents itself there under another shape, but still it
is similar and unanimous, like soul and body, and like cause
and effect as may be manifest from what was said and
shown in the two chapters on correspondences.
374. I heard an angel describing true marriage love and
its heavenly delights in this manner, that it is the Lord's
Divine in the heavens, which is Divine good and Divine
MARRIAGES IN HEAVEN 2$/
truth, united in two, so far that they are not two, but as
one. He said that two consorts in heaven are that love,
because every one is his own good and his own truth, both
as to mind and as to body ; for the body is an image of
the mind, because formed to its likeness. From this he
drew the conclusion that the Divine is imaged in two who
are in true marriage love ; and because the Divine, heaven
also is imaged, since the whole heaven is Divine good and
Divine truth proceeding from the Lord ; and that hence it
is that all things of heaven are inscribed on that love, and
so many blessings and delights as to exceed all number.
He expressed the number by a term which involves myriads
of myriads. He wondered that the man of the church
should know nothing of this, when yet the church is the
Lord's heaven on earth, and heaven is the marriage of good
and truth. He said he was amazed to think that adul-
teries are committed and also confirmed within the church
more than out of it, when yet their enjoyment in itself is
nothing else, in the spiritual sense and consequently in the
spiritual world, than the enjoyment of the love of falsity
conjoined to evil, which enjoyment is infernal, because al-
together opposite to the enjoyment of heaven, which is the
enjoyment of the love of truth conjoined to good.
375. Every one knows that two consorts who love each
other are interiorly united, and that the essential of mar-
riage is the union of souls, or minds. From this it may be
known that such as the souls or minds are in themselves,
such is the union, and also such the love between them.
The mind is formed solely from truths and goods, for all
things in the universe relate to good and truth and also to
their conjunction ; the union of minds is, therefore, alto-
gether such as the truths and goods are from which they
are formed ; consequently, the union of those which are
formed from genuine truths and goods is the most perfect.
It is to be known that no two things mutually love each
Other more than do truth and good. From that love then
258 HEAVEN AND HELL
descends true marriage love/ What is false and what is
evil also love each other, but this love is afterward turned
into hell.
376. From what has now been said of the origin of mar-
riage love, it may be concluded who are in that love and
who are not ; that they are in marriage love who from Di-
vine truths are in Divine good ; and that marriage love is
so far genuine as the truths which are conjoined to good
are genuine ; and because all good which is conjoined to
truths is from the Lord, it follows that no one can be in
true marriage love unless he acknowledges the Lord and
His Divine ; for without that acknowledgment the Lord
cannot flow in and be conjoined to the truths in man.
377. From these things it is evident that those are not in
marriage love who are in falsities, and especially those who
are in falsities from evil. With those who are in evil and
thence in falsities, the interiors also of the mind are closed :
and so there cannot be given in them any origin of mar-
riage love ; but beneath the interiors, in the outer or natu-
ral man, separate from the inner, there is given a conjunc-
tion of what is false and what is evil, which is called infernal
marriage. It has been given me to see what the marriage
is between those who are in the falsities of evil, called in-
fernal marriage ; they converse together and also are con-
joined from lustful desire, but inwardly they burn with
deadly hatred toward each other, so great that it cannot be
described.
378. Neither is marriage love given between two who
d 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 the two, n. 10555. Between good
and truth there is marriage, n. 1904, 2173, 2508. Good loves and from
love desires truth, and its conjunction with itself, and hence they are in
a perpetual tendency to conjunction, n. 9206, 9207, 9495. The life of
truth is from good, n. 1589, 1997, 2572, 4070, 4096, 4097, 4736, 4757,
4884, 5147, 9667. Truth is the form of good, n. 3049, 3180,4574,
9154. Truth is to good as water to bread, n. 4976.
MARRIAGES IN HEAVEN 259
are of different religion, since the truth of the one does
not agree with the good of the other, and two dissimilar and
discordant things cannot make one mind out of two. For
this reason the origin of their love does not partake at all
of what is spiritual. If they live together in agreement,
it is only from natural causes.' It is for this reason that
marriages in the heavens are formed between those who are
within the same society, because they are in similar good
and truth, but not between those who are in different so-
cieties. That all there within a society are in similar good
and truth and differ from those who are without, may be
seen above (n. 41, et seq.). This was also represented with
the Israelitish nation by marriages being contracted within
tribes, and particularly within families, and not out of them.
379. Neither can true marriage love be given between one
husband and more than one wife ; for this destroys its spir-
itual origin, which is that out of two should be formed one
mind ; consequently it destroys interior conjunction, which
is of good and truth, from which is the very essence of that
love. Marriage with more than one is like an understand-
ing divided among several wills, and like a man attached
not to one, but to several churches, for thus his faith is dis-
tracted, so that it becomes none. Angels say that to marry
more wives than one is altogether contrary to Divine order,
and this they know from several reasons among others
from this, that as soon as they think of marriage with more
than one, they are removed from internal blessedness and
heavenly happiness, and then they become like drunken
men, because with them good is separated from its truth.
And since the interiors of their mind come into such a state
merely from thought, with some intentness, they perceive
clearly that marriage with more than one would close their
internal mind and cause marriage love to be displaced by
' Marriages between those who are of different religion are unlaw-
ful, because of want of conjunction of similar good and truth in the in-
teriors, n. 8998.
260 HEAVEN AND HELL
lustful love, which love withdraws from heaven./ They say
further that man does not easily comprehend this, because
there are few who are in genuine marriage love, and those
who are not in it know nothing at all of the interior enjoy-
ment which is in that love, but know only the enjoyment
of lust, which enjoyment is turned into what is loathsome
after a short period of living together ; whereas the enjoy-
ment of true marriage love not only endures to old age in
the world, but also after death becomes the enjoyment of
heaven, and is then filled with interior enjoyment which
grows more and more perfect to eternity. They said also
that the varieties of blessedness of true marriage love could
be enumerated to many thousands, of which not even one
is known to man, nor can be comprehended by any one
who is not in the marriage of good and truth from the
Lord.
380. The love of dominion of one over the other en-
tirely takes away marriage love and its heavenly happiness ;
for, as was said above, marriage love and its happiness con-
sists in this, that the will of the one is that of the other,
and this mutually and reciprocally. The love of dominion
in marriage destroys this, for he who domineers wishes that
his will alone should be in the other, and none of the
other's reciprocally in himself, hence there is nothing mu-
/ Since husband and wife are to be one, and to live together in the
inmost of life, and since they make together one angel in heaven, there-
fore true marriage love cannot be given between one husband and sev-
eral wives, n. 1907, 2740. To marry several wives at the same time is
contrary to Divine order, n. 10837. That there is no marriage but be-
tween one husband and one wife is clearly perceived by those who are
in the Lord's celestial kingdom, n. 865, 3246, 9002, 10172. The rea-
son is that the angels there are in the marriage of good and truth,
n. 3246. The Israelitish nation were permitted to marry several wives
and to add concubines to wives, but Christians are not so permitted;
this was because that nation was in externals without internals, but
Christians may be in internals, thus in the marriage of good and truth,
n. 3246, 4837, 8809.
MARRIAGES IN HEAVEN 26l
tual, consequently no communication of any love and its
happiness with the other, and reciprocally. And yet this
'communication, and conjunction thereby, is the interior
happiness itself which is called blessedness in marriage.
The love of dominion extinguishes this blessedness, and
with it all the heavenly and spiritual part of marriage love,
so completely that it is not known that it exists ; and if it
should be mentioned, it would be accounted so vile that
even the mention of blessedness from it would cause laugh-
ter, or anger. When one wills or loves what the other does,
then each has freedom, for all freedom is of love ; but no
one has freedom where there is dominion ; one is a servant,
and he too who domineers, because he is led as a servant by
the lust of domineering. But he does not at all compre-
hend this who does not know what the freedom of heav-
enly love is ; and yet from what has been said above of
the origin and essence of marriage love, it may be known
that as far as dominion enters, so far minds are not con-
joined, but divided. Dominion subjugates, and a subju-
gated mind has either no will, or an opposite will ; if it
has no will, it has also no love, and if it has an opposite
will, there is hatred instead of love. The interiors of those
who live in such marriage are in mutual collision and com-
bat, as two opposites are wont to be, however the exteriors
are checked and controlled for the sake of tranquillity.
The collision and combat of their interiors reveals itself
after their death, when they for the most part meet together
and fight like enemies and tear each other ; for then they
act according to the state of their interiors. It has been
given me several times to see them fighting and tearing one
another, sometimes with great vengeance and cruelty. For
the interiors of every one in the other life are set at liberty,
nor are any longer restrained by outward considerations and
worldly reasons, since every one is then such as he is in-
teriorly.
381. With some there is given something like marriage
262 HEAVEN AND HELL
love, which yet is not marriage love if they are not in the
love of good and truth ; but it is a love appearing like mar-
riage love from several causes, as, that they may be served at
home, that they may live in security, in tranquillity, or at
ease ; or that the children may be cared for whom they
love. Some are under compulsion from fear of their con-
sort, fear of the loss of reputation, or of other evil conse-
quences ; and with some it is induced by lustfulness. Mar-
riage love also differs with consorts : with one there may be
more or less of it, with the other little or nothing ; and be-
cause of this difference, heaven may be the portion of one,
and hell the portion of the other.
382. Genuine marriage love is in the inmost heaven, be-
cause the angels there are in the marriage of good and
truth, and also in innocence. The angels of the lower
heavens are also in marriage love, but only in the degree
in which they are in innocence ; for marriage love viewed in
itself is a state of innocence. For this reason consorts in
marriage love have heavenly joys together of which they see
an image in the sports of innocence among little children ;
for everything delights their minds, since heaven with its
joy flows into everything of their life. For these reasons
marriage love is represented in heaven by most beautiful
things. I have seen it represented by a maiden of inde-
scribable beauty, encompassed with a bright cloud ; and it
was said that angels in heaven have all their beauty from
marriage love. The affections and thoughts flowing from it
are represented by atmospheres of diamond lustre, spark-
ling as from carbuncles and rubies, and this with delights
which affect the interiors of the mind. In a word, heaven
represents itself in marriage love, because heaven with the
angels is the conjunction of good and truth, and this con-
junction makes marriage love.
Marriages in heaven differ from marriages upon earth in
this, that marriages on earth are also for the procreation of
offspring, but not in heaven ; instead of that procreation,
MARRIAGES IN HEAVEN 263
there is in heaven a procreation of good and truth. That
there is this procreation instead of the former, is because
marriage in heaven is the marriage of good and truth, as
was shown above ; and in that marriage good and truth
and their conjunction are loved above all things ; these,
therefore, are what are propagated from marriages in heaven.
Hence it is that by nativities and generations in the Word
are signified spiritual nativities and generations, of good
and truth ; by a mother and father, truth conjoined to good
which procreates, by sons and daughters, the truths and
goods which are procreated ; and by sons-in-law and daugh-
ters-in-law, the conjunctions of these, and so on.*" From
these things it is evident that marriages in heaven are not
like marriages on earth. In heaven there are spiritual nup-
tials, which are not to be called nuptials, but conjunctions
of minds from the marriage of good and truth. On earth
there are nuptials because they are not only of the spirit
but also of the flesh. And because there are not nuptials
in heaven, therefore consorts there are not called husband
and wife ; but one's consort, from an angelic idea of the
conjunction of two minds into one, is called by a word
which signifies one's own mutually and reciprocally. From
these things it may be known how the Lord's words con-
cerning nuptials * are to be understood (Luke xx. 35, 36).
g Conceptions, births, nativities, and generations signify the same
spiritual things, which are of good and truth, or of love and faith, n.
613, 1145, 1255, 2020, 2584, 3860, 3868, 4070, 4668, 6239, 8042, 93255
10249. Hence generation and nativity signify regeneration and re-
birth by faith and love, n. 5160, 5598, 9042, 9845. Mother signifies
the church as to truth, thus also the truth of the church; father, the
church as to good, thus also the good of the church, n. 2691, 2717,
3703, 5581, 8897. Sons signify affections for truth, thus truths, n. 489,
49 ' 533. 202 3 3373. 4257, 8649, 9807. Daughters signify affections
for good, thus goods, n. 489-91, 2362, 3963, 6729, 6775, 6778, 9055.
Son-in-law eignifies truth associated to affection for good, n. 2389.
Daughter-in-law signifies good associated to its truth, n. 4843.
* The Latin word nuptiae, here rendered " nuptials," properly de-
scribes the civil contract by which a wife came into the possession of
264 HEAVEN AND HELL
383. How marriages are formed in the heavens, it has
also been given me to see. Everywhere in heaven those
who are alike are consociated, and those who are unlike
are dissociated ; hence every society of heaven consists of
those who are alike. Like are brought to like, not of them-
selves, but of the Lord (see above n. 41, 43, 44, et seq.) ;
in like manner consort to consort, whose minds can be con-
joined into one. At first sight therefore they inmostly love
each other, and see themselves to be consorts, and enter
into marriage : hence it is, that all marriages of heaven are
from the Lord alone. They also solemnize the marriage
feast, which is held in the company of many ; but the fes-
tivities differ in different societies.
384. Marriages on earth, because they are the semina-
ries of the human race and also of the angels of heaven
heaven being from the human race, as already shown ; be-
cause also they are from a spiritual origin, namely, from
the marriage of good and truth ; and because the Lord's
Divine flows primarily into that love, are therefore most
holy in the sight of the angels of heaven. On the other
hand adulteries, because they are contrary to marriage love,
are regarded by them as profane ; for as in marriages
angels behold the marriage of good and truth, which is
heaven, so in adulteries they behold the marriage of what
is false and evil, which is hell. If then they but hear adul-
teries named, they turn away. This also is the cause that
when man commits adultery from delight, heaven is closed
to him ; and this being closed, he no longer acknowledges
the Divine nor anything of the faith of the church. h That
her husband, and fitly stands for the "marrying and giving in mar-
riage " which does not take place in heaven.
h Adulteries are profane, n. 9961, 10174. Heaven is closed to
adulterers, n. 2750. They who have perceived delight in adulteries,
cannot come into heaven, n. 539, 2733, 2747-49, 2751, 10175. Adul-
terers are unmerciful and without a religious principle, n. 824, 2747,
2748. The ideas of adulterers are filthy, n. 2747, 2748. In the other
life they love filth and are in filthy hells, n. 2755, 5394, 5722. By
MARRIAGES IN HEAVEN 265
all who are in hell are against marriage love, has been given
me to perceive from the sphere exhaling from it, which was
as a perpetual effort to dissolve and violate marriages.
From this it was evident that the enjoyment reigning in
hell is that of adultery, and that the enjoyment of adultery
is also that of destroying the conjunction of good and
truth, which conjunction makes heaven. Hence it follows
that the enjoyment of adultery is infernal enjoyment, di-
rectly opposed to that of marriage, which is heavenly en-
joyment.
385. There were some spirits who, from practice in the
life of the body, infested me with peculiar craftiness, and
this by an influx gentle and as it were undulatory, such as
that of well-disposed spirits is wont to be ; but it was per-
ceived that there was in them craftiness and the like, for
the purpose of ensnaring and deceiving. At length I spoke
with one of them who, it was told me, had been the leader
of an army when he lived in the world ; and because I per-
ceived that there was lustfulness in the ideas of his thought,
I spoke with him of marriage, in spiritual speech with rep-
resentatives, which fully expresses what is meant and many
things in a moment. He said that in the life of the body
he reckoned adulteries as nothing. But it was given me to
tell him that adulteries are heinous, although to those who
are in them, from the enjoyment they take in them and its
persuasion, they appear not to be such and even to be law-
ful. That it was so he might know from the fact that mar-
riages are the seminaries of the human race, and hence also
the seminaries of the heavenly kingdom, and that therefore
they are in no case to be violated, but to be accounted
holy ; and again from the fact, which he ought to know be-
cause he was then in the other life and in a state of per-
ception, that marriage love descends from the Lord through
adulteries in the Word are signified the adulterations of good, and by
whoredoms the perversions of truth, n. 2466, 2729, 3399, 4865, 8904,
10648.
266 HEAVEN AND HELL
heaven, and from that love as from a parent is derived mu-
tual love, which is the foundation of heaven ; and also
from this, that adulterers if they but approach heavenly
societies, perceive their own stench and precipitate them-
selves down toward hell. At least he might have known
that to violate marriages is contrary to the Divine laws, and
contrary to the civil laws of all kingdoms, also contrary to
the genuine light of reason, because contrary to order both
Divine and human ; not to mention other considerations.
But he replied that he had not thought such things in the
life of the body. He wished to reason whether it were so ;
but it was said to him that truth does not admit reasonings,
for they favor what one enjoys, thus evils and falses, and
that he ought first to think about the things which had been
said, because they are truths ; or even think about them
from the principle, well known in the world, that no one
ought to do to another what he is not willing that another
should do to him ; and thus think whether, if any one had
so deceived his wife whom he had loved, as every one loves
in the first period of marriage, and he had spoken of it
from his hot wrath, he himself also would not have detested
adulteries ; and whether being a man of talent, he would
not more than others have confirmed himself against them,
even to condemning them to hell.
386. It has been shown to me how the enjoyments of
marriage love advance to heaven, and the enjoyments of
adultery to hell. The progress of the enjoyments of mar-
riage love toward heaven was into states of blessedness and
happiness continually more and more, till they became in-
numerable and ineffable ; and as they advanced more inte-
riorly into those that were more innumerable and more
ineffable, they advanced even to the very states of blessed-
ness and happiness of the inmost heaven, or of the heaven
of innocence, and this through the most perfect freedom ;
for all freedom is from love, thus the most perfect free-
dom is from marriage love, which is heavenly love itself.
THE FUNCTIONS OF ANGELS IN HEAVEN 267
But the progression of adultery was toward hell, and by
degrees to the lowest, where there is nothing but what is
direful and horrible. Such a lot awaits adulterers after
their life in the world. By adulterers are meant those who
perceive enjoyment in adulteries, and no enjoyment in
marriages.
THE FUNCTIONS OF ANGELS IN HEAVEN.
387. THE functions in the heavens cannot- be enumer-
ated, nor described in detail, but only something may be
said about them in general ; for they are innumerable, and
likewise various according to the offices of the societies.
Every society fills a peculiar office, for, as the societies are
distinct according to goods (see above, n. 41), so they are
according to uses, since goods, with all in the heavens,
are goods in act, which are uses. Every one there per-
forms a use, since the kingdom of the Lord is a kingdom
of uses. 3
388. In the* heavens, as on earth, there are many ad-
ministrations, for there are ecclesiastical affairs, there are
civil affairs, and there are domestic affairs. That there
are ecclesiastical affairs, is manifest from what was said and
shown above concerning Divine worship (n. 221-227) > tnat
there are civil affairs is manifest from what was said and
shown about governments in heaven (n. 213-220) ; and
that there are domestic affairs, is manifest from what was
said and shown about the dwellings and homes of angels
(n. 183-190), and about marriages in heaven (n. 366-386).
a The kingdom of the Lord is a kingdom of uses, n. 454, 696, 1 103,
3645, 4054, 7038. To serve the Lord is to perform uses, n. 7038. All
in the other life must perform uses, n. 1103, even the wicked and in-
fernal, but in what manner, n. 696. All are such as are the uses which
they perform, n. 4054, 6815; illustrated, n. 7038. Angelic blessedness
consists in the goods of charity, thus in performing uses, n. 454.
268 HEAVEN AND HELL
Hence it is evident that there are many functions and ad-
ministrations within every heavenly society.
389. All things in the heavens are instituted according
to Divine order, which is everywhere guarded by means
of administrations executed by angels ; by the wiser, those
things which are of the general good or use, by the less
wise, those which are of particular use, and so forth. They
are subordinated, just as in Divine order uses are subordi-
nated. Hence also dignity is adjoined to every function
according to the dignity of the use ; but still an angel does
not claim dignity to himself, but ascribes all to the use ;
and because the use is the good which he performs, and
every good is from the Lord, therefore he ascribes all to
the Lord. For this reason, he who thinks of honor for
himself and then for use, and not for use and then for him-
self, cannot discharge any office in heaven, because he
looks backward from the Lord, regarding himself in the
first place, and use in the second. When use is mentioned,
the Lord also is meant, because, as was said just above, use
is good, and good is from the Lord.
390. From this it may be concluded what subordina-
tions are in the heavens, namely, that as every one loves,
esteems, and honors use, so also he loves, esteems, and
honors the person to whom that use is adjoined ; and like-
wise that the person is so far loved, esteemed, and honored
as he does not ascribe the use to himself, but to the Lord ;
for so far he is wise, and so far the uses which he per-
forms, he performs from good. Spiritual love, esteem, and
honor is nothing else than the love, esteem, and honor of
use in the person, and the honor of the person from the
use, and not of the use from the person. He also who re-
gards men from spiritual truth, regards them no otherwise ;
for he sees one man like to another, whether he be in great
dignity or in little, and sees a difference only in wisdom ;
and wisdom is to love use, thus the good of a fellow-citi-
zen, of society, of one's country, and of the church. In
THE FUNCTIONS OF ANGELS IN HEAVEN 269
this also consists love to the Lord, because all good which
is the good of use, is from the Lord ; and also love toward
the neighbor, because the neighbor is the good which is to
be loved in a fellow-citizen, in society, in one's country,
and in the church, and which is to be performed to them/
391. All the societies in the heavens are distinct accord-
ing to uses, since they are distinct according to goods, as
was said above (n. 41, et seq.) ; and goods are goods in act,
or goods of charity, which are uses. There are some soci-
eties whose functions are to take care of infants ; others
whose functions are to instruct and educate them as they
grow up ; and others, who in like manner instruct and edu-
cate boys and girls who are of a good disposition from
education in the world, and come thence into heaven.
There are some societies that teach the simple good from
the Christian world, and lead them into the way to heaven ;
and others that in like manner teach and lead the various
gentile nations. There are some societies that defend no-
vitiate spirits, or those who have come recently from the
world, from infestations by evil spirits ; some that are near
those who are in the lower earth ; and also some that are
near those who are in the hells, and restrain them from tor-
menting each other beyond the prescribed limits. There
are some also that are with those who are raised from the
6 To love the neighbor is not to love the person, but to love that
which pertains to him and which constitutes him, n. 5025, 10336. They
who love the person, and not what pertains to the man, and which con-
stitutes him, love equally an evil man and a good man, n. 3820; and
they do good alike to the evil and to the good, when yet to do good to
the evil is to do evil to the good, which is not to love the neighbor,
n. 3820, 6703, 8120. The judge who punishes the evil that they may
be amended, and to prevent the good being contaminated and injured
by them, loves his neighbor, n. 3820, 8120, 8121. Every man and so-
ciety, also one's country and the church, and in a universal sense the
kingdom of the Lord, are the neighbor, and to do good to them from
the love of good, according to the quality of their state, is to love the
neighbor; thus their good, which is to be consulted, is the neighbor,
n. 6818-24, 8123.
2/0 HEAVEN AND HELL
dead. In general, angels of every society are sent to men,
that they may guard them and withdraw them from evil
affections and thoughts therefrom, and inspire them with
good affections so far as they receive them from freedom,
by which also they rule the deeds or works of men, remov-
ing, as far as it is possible, evil intentions. Angels when
they are with men, dwell as it were in their affections, and
are near a man so far as he is in good from truths, but are
more remote in proportion as his life is distant from good/
But all these functions of angels are functions of the Lord
through the angels, for the angels discharge them, not from
themselves, but from the Lord. Hence it is that by angels
in the Word, in its internal sense, are not meant angels,
but something of the Lord ; and hence it is that angels in
the Word are called gods. 4 *
392. These functions of the angels are their general
functions, but every one has his particular charge ; for every
general use is composed of innumerable ones, which are
called mediate, administering, subservient uses. All and
each are coordinated and subordinated according to Di-
vine order, and taken together make and perfect the gen-
eral use, which is the common good.
393. In ecclesiastical affairs those are occupied in heaven
who in the world loved the Word and eagerly sought the
truths therein, not for the sake of honor or gain, but for the
c Concerning the angels with infants, and afterward with boys, and
thus successively, n. 2303. Man is raised from the dead by angels,
from experience, n. 168-189. Angels are sent to those who are in hell,
to prevent their tormenting each other beyond measure, n. 967. Con-
cerning the offices of angels toward men who come into the other life,
n. 2131. Spirits and angels are with all men, and man is led by spirits
and angels from the Lord, n. 50, 697, 2796, 2887, 2888, 5846-65,
597693, 6209. Angels have dominion over evil spirits, n. 1755.
d By angels in the Word is signified something Divine from the
Lord, n. 1925, 2821, 3039, 4085, 6280, 8192. Angels in the Word are
called gods, from the reception of Divine truth and good from the
Lord, n. 4295, 4402, 8192, 8301.
THE FUNCTIONS OF ANGELS IN HEAVEN 2/1
sake of use of life, both for themselves and for others.
These according to their love and desire of use, are there in
enlightenment and the light of wisdom, into which also
they come from the Word in heaven, where it is not natural
as in the world, but spiritual (see above, n. 259). These
discharge the function of preachers, and in this according
to Divine order those are in higher position who from en-
lightenment excel others in wisdom. In civil affairs those
are engaged who in the world loved their country and its
common good in preference to their own, and did what is
just and right from the love of what is just and right. As
far as they from the eagerness of love have investigated the
laws of what is just and thereby become intelligent, so far
they are in the faculty of administering offices in heaven,
and administer them in that place or degree in which their
intelligence is, this intelligence being in equal degree with
their love of use for the common good. Moreover, in
heaven there are so many offices and so many administra-
tions, and so many employments also, that they cannot be
enumerated on account of their abundance ; those in the
world are few in comparison. All, how many soever there
be, are in the enjoyment of their work and labor from the
love of use, and no one from the love of self or of gain.
Nor has any one the love of gain for the sake of a living,
because all the necessaries of life are given to them gratui-
tously ; they have homes gratuitously, they are clothed gra-
tuitously, and they are fed gratuitously. Hence it is evident
that those who have loved themselves and the world more
than use, have not any lot in heaven ; for every one's own
love or affection remains with him after his life in the world,
nor is it extirpated to eternity (see above, n. 363).
394. Every one in heaven is in his work according to
correspondence, and the correspondence is not with the
work, but with the use of every work (see above, n. 112) ;
and there is a correspondence of all things (see n. 106).
He in heaven who is in a function or work corresponding
272 HEAVEN AND HELL
to his use, is in a state of life quite similar to that in which
he was in the world, for what is spiritual and what is natural
make one by correspondences ; yet with this difference,
that he is in interior enjoyment, because in spiritual life,
which is interior life and hence more receptive of heavenly
blessedness.
HEAVENLY JOY AND HAPPINESS.
395. What heaven is and heavenly joy, scarce any one
at this day knows. Those who have thought of the matter
have conceived an idea so general and so gross as to be
hardly any idea at all M From spirits who have come out of
the world into the other life, I have easily learned what no-
tion they had of heaven and of heavenly joy, for when left
to themselves as if they were in the world, they think as
they did then. The reason that it is not known what is
heavenly joy, is that those who have thought about it have
judged from outward joys, which are of the natural man,
and have not known what the inner or spiritual man is, thus
neither what is his enjoyment and blessedness. If there-
fore it had been told by those who are in spiritual or in-
ward enjoyment, what and of what nature heavenly joy is,
it could not have been comprehended, for it would have
fallen into an unknown idea, thus not into perception ; and
so it would have been among things rejected by the natural
man. Yet every one may know that a man when he leaves
the outer or natural man, comes into the inner or spiritual
man ; whence it may be known that heavenly enjoyment is
inward and spiritual, not outward and natural ; and because
it is inward and spiritual, it is more pure and exquisite, and
affects the interiors of man, which are of his soul or spirit.
Every one from these things alone may conclude that his
enjoyment is such as that of his spirit has been, and that
the enjoyment of the body, which is called that of the
HEAVENLY JOY AND HAPPINESS 2/3
flesh, is not heavenly in comparison. What is in the spirit
of man when he leaves the body, remains after death, for
he then lives a man spirit.
396. All enjoyments flow forth from love, for what a man
loves, this he feels as enjoyable ; nor has any one enjoy-
ment from any other source : hence it follows that as the
love is, such is the enjoyment. The enjoyments of the
body or of the flesh all flow forth from the love of self and
from the love of the world ; thus they are sensual lusts and
their pleasures. But the enjoyments of the soul or spirit
all flow forth frorp love to the Lord and from love toward
the neighbor, thus they are affections of good and truth and
interior satisfactions. These loves with their delights flow
in from the Lord and out of heaven by an inner way, which
is from above, and affect the interiors ; but the former loves
with their delights flow in from the flesh and from the
world by an outer way, which is from beneath, and affect
the exteriors. As far therefore as those two loves of heaven
are received and affect man, so far the interiors are opened
which are of the soul or spirit and look from the world to
heaven ; but as far as those two loves of the world are re-
ceived and affect him, so far the exteriors are opened which
are of the body or flesh and look from heaven to the world.
As loves flow in and are received, so at the same time also
their enjoyments flow in ; into the interiors the enjoyments
of heaven, into the exteriors the enjoyments of the world,
since as was said all enjoyment is of love.
397. Heaven in itself is such that it is full of enjoyments,
so that viewed in itself it is nothing but what is blessed and
delightful, since the Divine good proceeding from the Di-
vine love of the Lord makes heaven in general and in par-
ticular with every one there, and the Divine love is to will
the salvation of all and the happiness of all from inmosts
and in fulness. Hence it is that whether you say heaven or
heavenly joy, it is the same thing.
398. The enjoyments of heaven are ineffable and also
2/4 HEAVEN AND HELL
innumerable ; but of those innumerable enjoyments not
one can be known or believed by him who is in the mere
enjoyment of the body or of the flesh, since, as was said
above, his interiors look from heaven to the world, thus-
backward. For he who is wholly in the enjoyment of the
body, or of the flesh, or what is the same, in the love of self
and of the world, feels nothing of enjoyment except in
honor, in gain, and in the pleasures of the body and the
senses ; and these so extinguish and suffocate interior en-
joyments which are of heaven, that they are not believed
to be. For this reason he would wonder greatly if he
were only told that there are enjoyments given on the re-
moval of 'the enjoyments of honor and of gain, and still
more if he were told that the enjoyments of heaven suc-
ceeding in their place are innumerable, and such that the
enjoyments of the body and of the flesh, which are chiefly
those of honor and of gain, cannot be compared with
them. Hence the reason is plain why it is not known what
heavenly joy is.
399. How great the enjoyment of heaven is, may be evi-
dent only from this, that it is an enjoyment to all in heaven
to communicate their enjoyments and blessings to others ;
and because all such are in the heavens, it is manifest how
immense is the enjoyment of heaven ; for, as was shown
above (n. 268), in the heavens there is a communication
of all with each, and of each with all. Such communica-
tion flows forth from the two loves of heaven, which, as
was said, are love to the Lord and love toward the neigh-
bor. These loves are communicative of their enjoyments.
That love to the Lord is such, is because His love is the love
of communication of all that He has with all, for He wills
the happiness of all. Similar love is in every one of those
who love the Lord, because He is in them ; hence there is
a mutual communication of the enjoyments of angels with
one another. That such also is love toward the neighbor,
will be seen in what follows. From these things it may be
HEAVENLY JOY AND HAPPINESS 2/5
evident that those loves are communicative of their delights.
It is otherwise with the loves of self and of the world. The
love of self withdraws and takes away all enjoyment from
others and draws it into itself, for it wishes well to itself
alone ; and the love of the world wishes that what is its
neighbor's may be its own. These loves are therefore de-
structive of the enjoyments of others. If they are commu-
nicative, it is for the sake of themselves and not others ; in
respect to others therefore they are not communicative, but
destructive, except so far as the enjoyments of others are
with or in themselves. That such is the nature of the loves
of self and of the world when they reign, I have often per-
ceived by living experience. Whenever spirits came near
who were in those loves while they lived as men in the
world, my enjoyment receded and vanished. I was also
told that if such only approach any heavenly society, the
enjoyment of those who are in the society is diminished,
just according to the nearness of their presence ; and what
is wonderful, those evil spirits are then in their delight.
Hence it became evident what is the state of the spirit of
such a man in the body, for it is like what it is after sepa-
ration from the body, namely, that he desires or covets the
enjoyments or goods of another, and as far as he obtains
them, so far he has enjoyment. From these things it may
be seen that the loves of self and of the world are destruc-
tive of the joys of heaven, thus totally opposed to heavenly
loves, which are communicative.
400. It is however to be known that the enjoyment of
those who are in the loves of self and of the world, when
they approach any heavenly society, is the enjoyment of
their own lust, and thus directly opposed to the enjoyment
of heaven ; they come into the enjoyment of their lust
from the deprivation and removal of heavenly enjoyment
with those who are in it. The case is otherwise when there
is no deprivation and removal, for then they cannot ap-
proach, because as far as they approach, so far they come
276 HEAVEN AND HELL
into anguish and pain. Hence they seldom dare to come
near. This has been given me to know by repeated expe-
rience, something of which I would like to add.
Spirits who come from the world into the other life, de-
sire nothing more than to come into heaven ; almost all
seek to enter, supposing that heaven consists only in be-
ing introduced and received. For this reason, in accord-
ance with their desire, they are brought to some society
of the lowest heaven ; but when those who are in the
love of self and of the world approach the first threshold
of that heaven, they begin to be distressed and so tor-
tured inwardly that they feel in themselves rather hell
than heaven ; and so they cast themselves down headlong
thence, nor do they rest until they come into the hells
among their own. It has often happened also that such
spirits have desired to know what heavenly joy is, and when
they have heard that it is in the interiors of angels, they
have desired that it might be communicated to them, and
this also was done ; for, what a spirit who is not yet in
heaven or in hell desires, is given him, if it conduces to
any good purpose. But when the communication was
made, they began to be tortured, so much that they did
not know how to twist or turn for pain ; they were seen to
thrust their head down to their feet and cast themselves to
the earth and there writhe into coils like serpents, and this
by reason of interior torture. Such effect was produced by
heavenly enjoyment upon those who were in enjoyments
from the love of self and of the world. The reason is that
those loves are directly opposed to heavenly enjoyment,
and when one opposite acts against another, such pain is
produced. And because heavenly enjoyment enters by an
inward way, when it flows into the contrary enjoyment it
turns the interiors which are in the latter backward, thus
into what is opposite to themselves ; hence such tortures.
That they are opposite is, as was said above, because love
to the Lord and love to the neighbor wish to communicate
HEAVENLY JOY AND HAPPINESS 277
all their own to others, for this is their enjoyment ; and the
loves of self and of the world wish to take away from others
all that they have, and draw it to themselves ; and as far as
they can do this, so far they are in their enjoyment. From
these things it may also be known whence it is that hell is
separated from heaven ; for all who are in hell were, when
they lived in the world, in the mere enjoyments of the body
and of the flesh from the love of self and of the world ; but
all who are in the heavens were, when they lived in the
world, in the enjoyments of the soul and spirit from love
to the Lord and love to the neighbor ; and because those
loves are opposite, therefore also the hells and the heavens
are entirely separated, so entirely that a spirit who is in
hell dares not even put forth a finger thence, or raise the
crown of his head, since however little he does it, he is
racked with pain and tormented. This also I have often
seen.
401. A man who is in the love of self and of the world,
as long as he lives in the body, feels enjoyment from those
loves and also in the various pleasures which are from them.
But a man who is in love to God and in love toward the
neighbor, as long as he lives in the body does not feel man-
ifest enjoyment from these loves and from the good affec-
tions which are from them, but only a blessedness that is
hardly perceptible, because it is stored up in his interiors,
and veiled by the exteriors which are of the body, and
dulled by the cares of the world. After death however, the
states are entirely changed ; the enjoyments of the love of
self and of the world are then turned into what is painful
and direful, because into such things as are called infernal
fire, and by turns into things defiled and filthy, correspond-
ing to their unclean pleasures, which, wonderful to tell, are
then enjoyable to them. But the obscure enjoyment and
almost imperceptible blessedness which had been with
those in the world who were in love to God and in love to
the neighbor, is then turned into the enjoyment of heaven,
278 HEAVEN AND HELL
which is in every way perceptible and sensible ; for that
blessedness, which was stored up and lay hid in their in-
teriors when they lived in the world, is then revealed and
brought forth into manifest sensation, because they are then
in the spirit and that was the enjoyment of their spirit.
402. All the enjoyments of heaven are conjoined with
uses and are in them, because uses are the goods of love
and charity in which angels are ; wherefore every one has
enjoyments according to his uses, and likewise in such de-
gree as is his affection for use. That all the enjoyments of
heaven are enjoyments of use, may be manifest from com-
parison with the five bodily senses of man. There is given
to each sense an enjoyment according to its use ; to sight,
hearing, smell, taste, and touch, each its own enjoyment ;
to sight enjoyment from beauty and forms, to hearing from
harmonious sounds, to smell from pleasing odors, to taste
from fine flavors. The uses which they severally perform
are known to those who study them, and more fully to
those who are acquainted with correspondences. That
sight has such enjoyment is from the use which it performs
to the understanding, which is inner sight ; that hearing has
such enjoyment is from the use which it performs both to
the understanding and to the will, by hearkening; that
smell has such enjoyment, is from the use which it performs
to the brain and also to the lungs ; that taste has such en-
joyment is from the use which it performs to the stomach,
and thence to the whole body, by nourishing it. The en-
joyment of marriage, which is a purer and more exquisite
enjoyment of touch, exceeds all the rest on account of its
use, which is the procreation of the human race and thus
of angels of heaven. These delights are in those sensories
from an influx of heaven, where every enjoyment is of use
and according to use.
403. Some spirits, from an opinion conceived in the
world, believed heavenly happiness to consist in an idle life,
in which they would be served by others ; but they were
HEAVENLY JOY AND HAPPINESS 2/Q
told that no happiness ever consists in abstaining from work
and depending on this for happiness ; in this way every one
would wish to have the happiness of others for himself, and
when every one would wish for it, no one would have it.
Such a life would not be active but idle, in which the fac-
ulties would become torpid ; when yet it may be known to
all that without active life there can be no happiness of life,
and that rest from this activity is only for the sake of recre-
ation, that one may return more eager to the activity of his
life. Afterward it was shown by many things that angelic
life consists in performing the good works of charity, which
are uses, and that all the happiness of angels is in use, from
use, and according to use. Those who had the idea that
heavenly joy consists in living a life of indolence, and of
breathing eternal joy in idleness, were suffered to perceive,
in order to make them ashamed, what such a life is ; and it
was perceived that it was very sad, and that all joy thus
perishing, after a short time they would loathe and nau-
seate it.
404. Some spirits who believed themselves better in-
structed than others, said it was their belief in the world
that heavenly joy would consist solely in praising and giving
glory to God, and that this would be their active life ; but
they were told that praising and giving glory to God is not
such active life, and that neither has God need of praises
and glorification, but His will is that they should perform
uses, and thus the good works which are called deeds of
charity. They were not however able to have any idea
of heavenly joy in the works of charity, but only an idea
of servitude ; yet angels testified that this joy is most free,
because it proceeds from interior affection and is conjoined
with ineffable delight.
405. Almost all who come into the other life suppose
that hell is alike to every one, and that heaven is alike to
every one ; when yet in both there are infinite varieties and
diversities, and in no case is the hell of one just like that
280 HEAVEN AND HELL
of another, nor the heaven of one just like the heaven of
another ; as no one man, spirit or angel, is ever just like
another, not even as to the face. When I only thought of
two being just alike, or equal, angels expressed horror, say-
ing that every one thing is formed from the harmonious
concurrence of many things, and that the one thing is such
as that concurrence is; and that thus a whole society of
heaven make a one, and that all the societies of heaven to-
gether make a one, and this from the Lord alone through
love. a Uses in the heavens are likewise in all variety and
diversity and in no case is the use of one exactly similar
and the same with the use of another ; thus neither is the
happiness of one similar and the same with that of another.
Further, the delights of every use are innumerable, and
those innumerable delights are in like manner various, but
still conjoined together in such order that they mutually re-
gard each other, as the uses of every member, organ, and
viscus in the body, and still more as the uses of every ves-
sel and fibre in every member, organ, and viscus ; all and
each of which are so consociated that they regard their own
good in another, and thus in all, and all in each : from this
universal and individual regard they act as one.
406. I have spoken at times with spirits who had come
recently from the world, about the state of eternal life, say-
ing that it is of importance to know who is the Lord of the
kingdom, what sort of government it has and of what form ;
as nothing is more important for those who come into an-
<* One thing consists of various things, and hence receives form and
quality and perfection according to the quality of harmony and agree-
ment, n. 457, 3241, 8003. There is an infinite variety, and never any
one thing the same with another, n. 7236, 9002. In like manner in
the heavens, n. 3744, 4005, 7236, 7833, 7836, 9002. Hence all the
societies in the heavens, and all the angels in a society, are distinct
from each other, because in various good and use, n. 690, 3241, 3519,
3804, 3986, 4067, 4149, 4263, 7236, 7833. The Divine love of the
Lord arranges all into a heavenly form, and conjoins them so that they
are as one man, n. 457, 3986, 5598.
HEAVENLY JOY AND HAPPINESS 28 1
other kingdom in the world, than to know who and what
the king is, what the government, and other particulars in
regard to the kingdom, so is it of still more importance in
this kingdom in which they are to live to eternity. They
should know therefore that it is the Lord who governs
heaven, and also the universe, for He who governs the one
governs the other ; thus that the kingdom in which they
now are is the Lord's, and that the laws of this kingdom
are eternal truths, which are all founded in this law that
they should love the Lord above all things, and the neigh-
bor as themselves ; and even more than this, if they would
be as the angels they must love the neighbor more than
themselves. On hearing these things, they could make no
reply, because in the life of the body they had heard some
such thing but had not believed it, wondering that there
should be such love in heaven and that it could be possible
for any one to love his neighbor more than himself. But
they were informed that every good increases immensely in
the other life, and that in the life of the body they cannot
go farther than to love the neighbor as themselves, because
they are in the concerns of the body ; but when these are
removed their love becomes more pure and at length an-
gelic love, which is to love the neighbor more than them-
selves. For there is joy in heaven in doing good to an-
other, and no joy in doing good to self, unless with a view
to its becoming another's, and thus for the sake of another :
this is to love the neighbor more than themselves. That
such love can be given, may be manifest, it was said, in the
world, from the marriage love of some who have suffered
death rather than that any injury should be done to their
consorts ; from the love of parents toward their children,
since a mother would rather suffer hunger than see her
child in want of food ; from sincere friendship, in which
one friend will expose himself to perils for another ; and
even from polite and pretended friendship, that wishes to
emulate what is sincere, offering the better things to those
282 HEAVEN AND HELL
to whom it professes to wish well, and bearing such good-
will in the mouth, though not in the heart ; lastly, from the
nature of love, which is such that its joy is to serve others,
not for its own sake but for theirs. But these things could
not be comprehended by those who loved themselves more
than others, and who in the life of the body had been
greedy of gain ; least of all by the avaricious.
407. A certain one who in the life of the body had been
in power over others, retained also in the other life the de-
sire to rule ; but he was told that he was in another king-
dom which is eternal, that his rule on earth was dead, and
that in the kingdom of heaven no one is esteemed except
according to what he has good and true, and according to
the mercy of the Lord in which he is from his life in the
world ; also that it is in this kingdom as on earth, where
men are esteemed for their wealth and for their favor with
the prince, wealth here being good and truth, and favor
with the prince being the mercy in which man is with the
Lord according to his life in the world. If on the contrary
he wishes to rule, he is a rebel, since he is in the kingdom
of another. On hearing these things he was ashamed.
408. I have spoken with spirits who supposed heaven
and heavenly joy to consist in this, that they should be
great. But they were told that in heaven he is greatest who
is least, for he is called least who has no power and wis-
dom, and wishes to have no power and wisdom from him-
self, but from the Lord ; and he who is least in such a
sense, has greatest happiness ; and because he has greatest
happiness, it thence follows that he is greatest; for thus
from the Lord he has all power and excels all in wisdom ;
and what is it to be greatest, unless to be most happy ? for
to be most happy is what the powerful seek by power and
the rich by riches. It was further said that heaven does
not consist in desiring to be least with a view to be great-
est, for that would be to aspire and covet to be greatest ;
but it consists in willing from the heart the good of others
HEAVENLY JOY AND HAPPINESS 283
more than of self, and in serving others for the sake of their
happiness, from no desire for recompense, but from love.
409. Heavenly joy itself, such as it is in its essence, can-
not be described, because it is in the inmosts of the life of
angels, and hence in every thing of their thought and affec-
tion, and from this in every thing of speech and in every
thing of action. It is as if the interiors were fully open and
set free to receive delight and blessedness, which is dis-
persed into each of the fibres, and thus through the whole.
The perception and sensation of this joy is such as cannot
be described, for commencing from the inmosts, it flows
into every particular derived from them, propagating itself
always with increase toward the exteriors. Good spirits
who are not yet in that joy, because not yet raised up into
heaven, when they perceive it from an angel by the sphere
of his love, are filled with such enjoyment that they come
as it were into a pleasant swoon. This sometimes occurs
with those who desire to know what heavenly joy is.
410. When certain spirits desired to know what heavenly
joy is, it was granted them to perceive it to that degree
that they could bear it no longer ; but still it was not an-
gelic joy, scarcely in the least degree as was given me to
perceive by communication but so slight as to be almost
cold, and yet they called it 'most heavenly, because it was
inmost joy to them. From this it was evident, not only
that there are degrees of the joys of heaven, but also that
the inmost joy of one scarcely reaches to the lowest or
middle joy of another; also that when any one receives
his own inmost joy, he is in his heavenly joy, and cannot
endure what is still more interior, which becomes painful
to him.
411. Certain spirits, not evil, sank into quiescence, as
into sleep, and thus as to the interiors of their mind were
taken up into heaven ; for spirits, before their interiors are
opened, can be taken up into heaven and be instructed as
to the happiness of those who are there. I saw that they
284 HEAVEN AND HELL
were thus quiescent for half an hour, and afterward relapsed
into the exteriors in which they were before, and then again
into the recollection of what they had seen. They said that
they had been among angels in heaven and had there seen
and perceived amazing things, all resplendent as from gold,
silver, and precious stones, in exquisite forms, wonderfuljy
varied ; and that angels were not delighted with the out-
ward things themselves, but with the things they repre-
sented, which were Divine, ineffable, and of infinite wis-
dom, and that these were their joy besides innumerable
other things which could not be expressed in human lan-
guages, not even as to a ten-thousandth part, nor fall into
ideas in which there is any thing material.
412. Almost all who come into the other life are igno-
rant of the nature of heavenly blessedness and happiness,
because they do not know anything about internal joy, hav-
ing no perception of it but what they conceive from cor-
poreal and worldly gladness and joy ; and so what they are
ignorant of they suppose to be nothing, when yet corporeal
and worldly joys are of no account in comparison. The
well disposed, therefore, who do not know what heavenly
joy is, in order that they may know and understand what it
is, are taken first to paradisal scenes, which exceed every
idea of the imagination. Then they think that they have
come into the heavenly paradise, but they are taught that
this is not real heavenly happiness ; and so it is given them
to know interior states of joy perceptible to their inmost.
Then they are brought into a state of peace even to their
inmost, when they confess that nothing of it is at all ex-
pressible or conceivable ; finally they are brought into a
state of innocence, even to their inmost sense. From this
it is given them to know what real spiritual and heavenly
good is.
413. But that I might know the nature and quality of
heaven and heavenly joy, it has been often and for a long
time granted me by the Lord to perceive the enjoyments
HEAVENLY JOY AND HAPPINESS 285
of heavenly joys ; in consequence of which I am enabled
to know them from living experience, but can never de-
scribe them ; yet something shall be said, in order that
some idea of them may be had. Heavenly joy is an affec-
tion of innumerable enjoyments and joys, which together
present something general, in which general thing, or'gen-
eral affection, are harmonies of innumerable affections,
which do not come to perception distinctly, but obscurely,
because the perception is most general. Still it has been
given to perceive that innumerable things are in it, in such
order as can never be described ; those innumerable things
being such as flow from the order of heaven. Such is the
order in all things even the least of the affection, which are
presented and perceived only as one most general thing,
according to the capacity of him who is the subject. In a
word, infinite joys arranged in most orderly form are in
every general affection ; and there is not one but is living
and affecting, and indeed all of them from the inmosts, for
from inmosts heavenly joys proceed. It has been perceived
also that the joy and delight come as from the heart, dif-
fusing itself most softly through all the inmost fibres, and
from these into the bundles of fibres, with such an inmost
sense of enjoyment that the fibre is as it were nothing but
joy and delight, and every capacity of perception and sen-
sation thereby in like manner living from happiness. The
joy of bodily pleasures, compared with these joys, is as a
gross and pungent dust compared with a pure and most
gentle aura. I have observed that when I wished to trans-
fer all my enjoyment into another, a more interior and
fuller enjoyment than the former continually flowed in, in
its place, and the more I wished this, the more flowed in ;
and I perceived that this was from the Lord.
414. Those who are in heaven are continually advancing
to the spring of life, and the more thousands of years they
live, to a spring so much the more joyful and happy, and
this to eternity, with increase according to the progressions
286 HEAVEN AND HELL
and degrees of their love, charity, and faith. Women who
have died old and worn out with age, if they have lived in
faith in the Lord, in charity to the neighbor, and in happy
marriage love with a husband, with the succession of years
come more and more into the flower of youth and early
womanhood, and into beauty which exceeds all idea of
beauty ever perceivable by our sight and amazes those who
behold it. Goodness and charity is what forms and pre-
sents in them its own likeness, causing the joy and beauty
of charity to shine forth from every, even the least line of
the face, so that they are forms of charity itself. The form
of charity, which is seen to the life in heaven, is such that
charity itself is what portrays and is portrayed ; and this in
such a manner, that the whole angel, especially the face, is
as it were charity, which plainly appears to view and is
clearly perceived. This form when beheld is beauty un-
speakable, affecting with charity the very inmost life of the
mind. In a word, to grow old in heaven is to grow young.
Those who have lived in love to the Lord and in charity
toward the neighbor, become such forms or such beauties
in the other life. All angels are such forms, with innumer-
able variety ; and of these is heaven.
THE IMMENSITY OF HEAVEN.
415. That the heaven of the Lord is immense, may be
evident from many things which have been said and shown
in the foregoing chapters, especially from this, that heaven
is of the human race (n. 311-317), and not only of those
who are born within the church, but also of those who are
born out of it (n. 318-328) ; thus of all from the first be-
ginning of this earth who have lived in good. How great
a multitude of men there is in this whole world, may be
concluded by every one who knows any thing about the di-
visions, the regions, and kingdoms of the earth. Whoever
THE IMMENSITY OF HEAVEN 287
goes into a calculation will find that several thousands of
men depart from it every day, thus within a year several
myriads, if not millions ; and this from the earliest times,
since which some thousands of years have elapsed. All of
these men after death have come and are constantly com-
ing into the other world, which is called the spiritual world.
But how many of these have become and are becoming
angels of heaven, cannot be told. This has been told me,
that in ancient times very many became angels, because
then men thought more interiorly and more spiritually, and
hence were in heavenly affection ; but that in the following
ages not so many, because man in the process of time be-
came more external and began to think more naturally, and
so to be in earthly affection. From these things it may be
evident in the first place, that the heaven from the inhabi-
tants only of this earth is great.
416. That the heaven of the Lord is immense, may be
evident from this alone, that all children, whether born
within the church or without, are adopted by the Lord and
become angels, the number of whom amounts to a fourth
or fifth part of the whole human race on earth. That every
little child, wherever born, whether within or without the
church, whether of pious or of impious parents, is received
at death by the Lord and educated in heaven, and accord-
ing to Divine order is taught and imbued with affections
for good and by them with knowledges of truth, and af-
terward as he is perfected in intelligence and wisdom is in-
troduced into heaven and becomes an angel, may be seen
above (n. 329-345). It may therefore be concluded how
great a multitude of angels of heaven has come to exist,
from the first creation to the present time, from these chil-
dren alone.
417. How immense the heaven of the Lord is, may
also be evident from this, that all the planets visible to the
eye in our solar system are earths, and moreover that there
are innumerable ones in the universe, and all full of inhabi-
288 HEAVEN AND HELL
tants. These have been treated of in a small work upon
those earths, from which I will quote the following passage :
" That there are many earths, and men upon them, and
spirits and angels from them, is very well known in the
other life ; for it is granted to every one there who from
the love of truth and of use desires it, to speak with spirits
of other earths, and to be confirmed thereby in regard to
a plurality of worlds, and to be informed that the human
race is not only from one earth, but from innumerable ones.
I have spoken several times with spirits of our earth on this
subject, and it was said that any intelligent person may
know, from many things with which he is acquainted, that
there are many earths and men upon them ; for it may be
concluded from reason that such large masses as the plan-
ets are, some of which exceed this earth in magnitude, are
not empty masses and created only to be borne and moved
round the sun, and to shine with their scanty light for one
earth, but must have a more important use. He who be-
lieves, as every one. must believe, that the Divine created
the universe for no other end than that the human race
might exist, and thence heaven since the human race is
the seminary of heaven cannot but believe that wherever
there is an earth there must be men. That the planets vis-
ible to our eyes, because within the boundaries of our so-
lar system, are earths, may be manifest from this, that they
are bodies of earthy matter, because they reflect the sun's
light ; and when viewed through telescopes they do not ap-
pear as stars sparkling from flame, but as earths varied with
darker portions ; also from this, that like our earth they are
borne around the sun and proceed in the path of the zodiac,
thus making years and seasons of the year, spring, summer,
autumn, and winter ; they also rotate on their axis, like our
earth, making days and times of the day, morning, mid-
day, evening, and night ; and moreover some of them have
moons, called satellites, that revolve around their earth at
stated times, as the moon around ours ; and that the planet
THE IMMENSITY OF HEAVEN 289
Saturn, because it is at a greater distance from the sun,
has also a large luminous belt, which gives much reflected
light to that earth. Who that knows these things and
thinks from reason, can ever say that these planets are
empty bodies? Moreover I have spoken with spirits on
this point, that it might be believed by man that in the uni-
verse there are more earths than one from the fact that the
starry heaven is so immense, and the stars there so innu-
merable ; each of which in its place or in its system is a sun,
resembling our sun, though of various magnitude. He who
duly weighs the subject, must conclude that such an im-
mense whole cannot but be a means to an end, which is
the ultimate end of creation ; and this end is a heavenly
kingdom, in which the Divine may dwell with angels and
men. For the visible universe, or the heaven illumined by
so innumerable stars, which are so many suns, is only a
means that earths may exist, and men upon them, from
whom is the heavenly kingdom. From all this a rational
man must needs conclude that so immense a means to so
great an end, was not made for the human race of only one
earth. What would this be for the Divine, which is Infi-
nite, to which thousands, even myriads of earths, and all
full of inhabitants, would be little, and scarce any thing?
There are spirits whose only study is to acquire to them-
selves knowledges, because these are all their delight. On
this account they are allowed to wander about, and even to
pass out of our solar system into other systems, for the
acquisition of knowledge. These spirits, who are from the
planet Mercury, said that there are earths with inhabitants
not only in this solar world, but also beyond it, in the starry
heaven, to an immense number. A calculation has been
made that if there were a million of earths in the universe,
and on every earth men to the number of three hundred
millions, and two hundred generations within six thousand
years, and a space of three cubic ells were allowed to every
man or spirit, the number of so many men or spirits col-
290 HEAVEN AND HELL
lected into one sum would not fill the space of this earth,
and scarcely more than the space of one of the satellites
about the planets a space in the universe so small as to
be almost invisible, since a satellite can scarcely be seen
by the naked eye. What is this for the Creator of the
universe, to whom it would not be enough, if the whole uni-
verse were filled, since He is infinite? I have spoken on
this subject with angels, who said that they had a similar
idea of the fewness of the human race in respect to the in-
finity of the Creator, but that still they do not think from
spaces, but from states, and that, according to their idea,
earths to the amount of as many myriads as could possibly
be conceived, would still be nothing at all to the Lord."
Respecting the earths in the universe, with their inhab-
itants and the spirits and angels from them, see in the
above-mentioned little work ; in which the things related
have been revealed and shown to me to the intent that it
may be known that the heaven of the Lord is immense
and that it is all from the human race ; also that our Lord u
every where acknowledged as the God of heaven and earth.
418. That the heaven of the Lord is immense may also
be manifest from this, that heaven in the whole complex
represents One Man, and also corresponds to all and each
of the things in man, and that this correspondence can
never be filled, since it is not only a correspondence with
each of the members, organs, and viscera of the body in
general, but also in every least particular with all and each
of the little viscera and little organs which are within them,
and even with each vessel and fibre ; and not only with
them, but also with the organic substances which interiorly
receive the influx of heaven, from which man has interior
activities serving the operations of his mind ; for whatever
exists interiorly in man, exists in forms, which are sub-
stances, since what does not exist in substances as its sub-
jects, is nothing. Of all these things there is correspond-
ence with heaven, as may be evident from the chapter
THE IMMENSITY OF HEAVEN 2$I
treating of the correspondence of all things of heaven with
all things of man (n. 87-102). This correspondence can
never be filled ; because the more numerous the angelic
consociations which correspond to each member, the more
perfect heaven becomes ; for all perfection in the heavens
increases with increase of number, and this for the reason
that all there have one end, and all look unanimously to
that end. This end is the common good, and when this
reigns, there is also from the common good, good to each
one, and from the good of each there is good to the whole
community. This is so for the reason that the Lord turns
all in heaven to Himself (see above, n. 123), and thereby
makes them to be one in Himself. That the unanimity and
concord of many, especially from such an origin, and in
such bond, produces perfection, every one may see clearly
from reason at all enlightened.
419. It has also been given me to see the extent of
heaven which is inhabited, and also what is not inhabited ;
and I saw that the extent of heaven not inhabited was so
great that it could not be filled to eternity, even if many
myriads of earths were given, and as great a multitude of
men in each earth as there are in ours on which sub-
ject also, see the small work on the Earths in the Universe
(n. 168).
420. That heaven is not immense, but small, some infer
from certain passages in the Word understood according to
the sense of its letter, as from those where it is said that
only the poor are received into heaven, and only the elect ;
also only those who are within the church, and not those
who are out of it, and those only for whom the Lord inter-
cedes ; that heaven is closed when it is filled, and that this
time is predetermined. But they do not know that heaven
is never closed and that there is not any time predeter-
mined, nor any limit of number ; and that those are called
the elect who are in the life of good and truth," and that
<* They are the elect who are in the life of good and truth, n. 3755,
2Q2 HEAVEN AND HELL
they are called poor who are not in the knowledges of good
and truth and still desire them, who from that desire are
also called hungry/ Those who have conceived an idea of
the small extent of heaven from the Word not understood,
do not know but that heaven is in one place, where all are
gathered together ; when yet heaven consists of innumera-
ble societies (see above, n. 41-50). They do not know
also but that heaven is granted to every one from immedi-
ate mercy, and thus that there is admission and reception
only from favor ; neither do they understand that the Lord
from mercy leads every one who receives Him, and that he
receives Him who lives according to the laws of Divine or-
der, which are the precepts of love and of faith, and that
to be thus led by the Lord, from infancy to the last period
of life in the world, and afterward to eternity, is the mercy
which is meant. Let them know, therefore, that every man
is born for heaven, and that he is received who receives
heaven in himself in the world, and he is excluded who
does not receive it.
3900. There is not any election and reception into heaven from mercy,
as is understood, but according to life, n. 5057, 5058. Immediate
mercy of the Lord is not given, but mediate, that is, to those who live
according to His precepts, whom from mercy He leads continually in
the world, and afterward to eternity, n. 8700, 10659.
i> By the poor, in the Word, are meant those who are spiritually
poor, that is, who are in ignorance of truth and yet desire to be in-
structed, n. 9209, 9253, 10227. They are said to hunger and thirst,
which is to desire the knowledges of good and of truth, by which there
is introduction into the church and heaven, n. 4958, 10227.
THE WORLD OF SPIRITS AND MAN'S
STATE AFTER DEATH.
WHAT THE WORLD OF SPIRITS IS.
%
421. THE world of spirits is not heaven, nor is it hell, but
it is the middle place or state between the two ; for it is the
place into which man first comes after death, and from
which after his appointed time he is, according to his life in
the world, either elevated into heaven or cast into hell.
422. The world of spirits is the middle place between
heaven and hell, and also it is the middle state of man after
death. That it is the middle place was manifest to me
from this, that the hells are beneath and the heavens above ;
and that it is the middle state, from this, that man so long
as he is there is not yet in heaven nor in hell. The state
of heaven 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. When in a man-spirit good is conjoined to
truth, then he comes into heaven, because, as was said, that
conjunction is heaven in him ; but when in a man-spirit
evil is conjoined with falsity, then he comes into hell, be-
cause that conjunction is hell in him. This conjunction is
effected in the world of spirits, since man is then in a mid-
dle state. It is the same thing whether you say the con-
junction of the understanding and the will, or the conjunc-
tion of truth and good.
423. First, something is here to be said of the conjunc-
293
2Q4 HEAVEN AND HELL
tion of the understanding and the will, and of its being the
same with the conjunction of good and truth, since that
conjunction is effected in the world of spirits. Man has an
understanding and he has a will ; the understanding re-
ceives truths and is formed from them, and the will receives
goods and is formed from them ; whatever therefore a man
understands and thinks from his understanding, he calls
true, and whatever a man wills and thinks from his will,
he calls good. Man can think from the understanding and
from this perceive what is true, as also what is good ; yet
he does not think it from the will, unless he wills it and
does it ; when he wills it and from willing does it, then it
is both in the understanding and in the will, consequently
in the man. For the understanding alone does not make
a man, nor the will alone, but the understanding and will
together ; wherefore that which is in both, is in the man
and is appropriated to him. That which is only in the
understanding, is indeed with a man, but not in him ; it
is only a thing of his memory, and a thing of knowledge
in the memory, of which he can think when he is not in
himself, but out of himself with others ; thus of which he
can speak and reason, and according to which also he can
feign affections and gestures.
424. That man can think from the understanding and
not at the same time from the will, is provided in order that
he may be capable of being reformed ; for man is reformed
by means of truths, and truths, as already said, are of the
understanding. For man is born into every evil as to the
will, and hence of himself he does not will good to any
one, but to himself alone ; and he who wills good to him-
self alone, is delighted with misfortunes that happen to
others, especially when to his own advantage ; for he wishes
to get to himself the goods of all others, whether honors
or riches, and so far as he can do this, he rejoices in him-
self. In order that this will may be amended and re-
formed, it is given to man to be able to understand truths,
THE WORLD OF SPIRITS 2Q5
and by them to subdue the affections of evil which spring
from the will. From this it is that man can think truths
from the understanding, and also speak them and do them ;
while yet he cannot think them from the will until he is
such that he wills them and does them from himself, that
is, from the heart. When a man is such, then what he
thinks from the understanding is of his faith, and what
he thinks from the will is of his love ; therefore with him
faith and love then conjoin themselves, like the under-
standing and the will.
425. As far, therefore, as truths of the understanding are
conjoined to goods of the will, thus as far as a man wills
truths and so does them, so far he has heaven in himself,
since, as was said above, the conjunction of good and truth
is heaven. On the other hand, as far as falsities of the un-
derstanding are conjoined to evils of the will, so far man
has hell in himself, because the conjunction of falsity and
evil is hell. But as far as truths of the understanding are
not conjoined to goods of the will, so far man is in a mid-
dle state. Almost every man at this day is in such a state
that he knows truths, and from knowledge and also from
understanding thinks them, and either does much of them
or little of them, or does nothing of them, or acts contrary
to them from the love of evil and consequent faith of what
is false. Therefore in order that he may have either heaven
or hell, he is after death first brought into the world of
spirits, and there a conjunction of good and truth is effected
with those who are to be elevated into heaven, and a con-
junction of evil and falsity with those who are to be cast
into hell. For it is not permitted to any one, in heaven or
in hell, to have a divided mind, that is, to understand one
thing and to will another ; but to understand what he wills,
and to will what he understands. In heaven then, he who
wills good, will understand truth, and in hell he who wills
evil, will understand what is false. Therefore with the good
falsities are there removed and truths are given agreeable
296 HEAVEN AND HELL
and conformable to their good, and with the evil truths are
removed and falsities are given agreeable and conformable
to their evil. From these things it is manifest what the
world of spirits is.
426. In the world of spirits there are vast numbers, be-
cause the first meeting of all is there, and all are there ex-
plored and prepared. There is no fixed term for their
continuance there ; some only enter that world and are
presently either taken away into heaven or cast down into
hell ; some remain there only for weeks, some for several
years, but not more than thirty. The difference of time
depends on the correspondence and want of correspond-
ence of the interiors and exteriors in man. But how a
man in that world is brought from one state into another
and prepared, will be told in what follows.
427. Men after death as soon as they come into the
world of spirits, are clearly distinguished by the Lord ;
the evil are at once attached to the infernal society in which
they were in the world as to their ruling love ; and the good
are at once attached to the heavenly society in which they
were in the world as to love, charity, and faith. But though
they are thus divided, still they who have been friends and
acquaintances in the life of the body, all meet and converse
together, when they desire it, especially wives and husbands
and brothers and sisters. I have seen a father speak with six
sons and recognize them and I have seen many others with
their relatives and friends, who, however, because they were
of diverse dispositions, from their life in the world, were
soon separated. But when they have come from the world
of spirits into heaven, or into hell, they then see each other
no more, nor know each other, unless they are of a similar
disposition, from similar love. The reason that they see
each other in the world of spirits, and not in heaven and
hell, is that those who are in the world of spirits are brought
into states similar to those which they had in the life of the
body, one after another ; but afterward all are brought into
THE WORLD OF SPIRITS 2Q/
a constant state like that of their ruling love, in which one
knows another only from similarity of love ; for, as was
shown above (n. 41-50), similarity conjoins and dissimi-
larity disjoins.
428. The world of spirits, as it is the middle state be-
tween heaven and hell with man, is also the middle place ;
beneath are the hells, and above are the heavens. All the
hells are closed to that world ; they are open only through
holes and clefts, as of rocks, and through wide openings
which are guarded, to prevent any one from coming out
except by permission. This permission is granted when
there is any urgent necessity of which hereafter. Heaven
also is enclosed on all sides, nor is there a passage open to
any heavenly society, except by a narrow way, the entrance
of which is also guarded. Those outlets and these en-
trances are what are called in the Word the gates and doors
of hell and of heaven.
429. The world of spirits appears as a valley between
mountains and rocks, with here and there windings and ele-
vations. The gates and doors to the heavenly societies are
not seen, except by those who are prepared for heaven, nor
are they found by others ; to every society there is one en-
trance from the world of spirits, and then one way, branch-
ing in the ascent into several. Neither are the gates and
doors to the hells seen, except by those who are about to
enter, to whom they are then opened ; and when they are
opened, there appear caverns dusky and as if sooty, tend-
ing obliquely downward to the deep, where again there are
many doors. Through those caverns are exhaled nauseous
and fetid stenches which good spirits flee from, because
they have an aversion to them, but which evil spirits seek
for, because they are their delight ; for as every one in the
world has been delighted with his own evil, so after death
he is delighted with the stench to which his evil corre-
sponds. In this they may be compared with rapacious
birds and beasts, as ravens, wolves, and swine, which fly
298 HEAVEN AND HELL
and run to carrion and dunghills when they perceive their
stench. I heard a certain one crying out aloud, as from
inward torture, when a breath from heaven struck him ;
and afterward tranquil and glad when the exhalation from
hell reached him.
430. There are also with every man two gates, one of
which leads to hell, and is opened to evils and falsities
therefrom ; the other leads to heaven, and is opened to
goods and truths therefrom. The gate of hell is opened to
those who are in evil and its falsity, and only through chinks
from above something of light from heaven flows in, by
which inflowing a man is able to think, to reason, and to
speak ; but the gate of heaven is opened to those who are
in good and its truth. For there are two ways which lead
to the rational mind of man ; a superior or internal way,
through which good and truth from the Lord enters, and
an inferior or external way, through which what is evil and
false enters from hell ; in the middle is the rational mind
itself, to which the ways tend. Hence as far as light from
heaven is admitted, so far man is rational, but as far as it
is not admitted, so far he is not rational, however he may
appear to himself. These things are said that it may also
be known what correspondence man has with heaven and
with hell. His rational mind while it is being formed, cor-
responds to the world of spirits ; what is above it corre-
sponds to heaven and what is below to hell. What is above
it is opened, and what is below it is closed to the influx of
evil and the false, with those who are being prepared for
heaven ; but what is below it is opened, and what is above
it is closed to the influx of good and truth, with those who
are being prepared for hell. Hence the latter cannot look
otherwise than below themselves, that is, to hell, and the
former cannot look otherwise than above themselves, that
is, to heaven. To look above themselves is to look to the
Lord, because He is the common centre to which all things
of heaven look, but to look below themselves is to look
EVERY MAN A SPIRIT AS TO INTERIORS 2Q9
back from the Lord to the opposite centre, to which all
things of hell look and tend (see above, n. 123, 124).
431. Those who are in the world of spirits are meant in
the preceding pages by spirits, where they are mentioned,
and by angels, those who are in heaven.
EVERY MAN IS A SPIRIT AS TO HIS INTERIORS.
432. Whoever duly considers the subject, may know that
the body does not think, because it is material, but that the
soul thinks, because it is spiritual. The soul of man upon
the immortality of which many have written is his spirit,
for this is immortal in all particulars. This also is what
thinks in the body, for it is spiritual, and what is spiritual
receives what is spiritual and lives spiritually, which is to
think and to will. All the rational life, therefore, which ap-
pears in the body is of the soul, and nothing of the body ;
for the body, as said above, is material, and that which is
material, belonging to the body, is added and almost as it
were adjoined to the spirit, in order that the spirit of man
may be able to live and perform uses in the natural world,
of which all things are material and in themselves devoid
of life. And since what is material does not live, but only
what is spiritual, it may be evident that whatever lives in
man is his spirit, and that the body only serves it, just as
what is instrumental serves a moving living force. It is
said indeed of an instrument that it acts, moves, or strikes ;
but to believe that this is of the instrument, and not of him
who acts, moves, or strikes by it, is a fallacy.
433. Since every thing which lives in the body, and from
life acts and feels, is solely of the spirit, and nothing of the
body, it follows that the spirit is the man himself; or, what
is the same thing, that a man viewed in himself is a spirit,
and also in like form ; for whatever lives and feels in man,
3OO HEAVEN AND HELL
is of his spirit, and every thing in man, from the head to
the sole of his foot, lives and feels. Hence it is that when
the body is separated from its spirit, which is called dying,
the man remains still a man, and lives. I have heard from
heaven that some who die, when they lie upon the bier, be-
fore they are raised up, think even in their cold body, nor
do they know otherwise than that they still live, but with
the difference that they cannot move a particle of matter
belonging to the body.
434. Man cannot think and will unless there be a sub-
ject, which is substance, from which and in which he thinks
and wills ; whatever is supposed to exist without a substan-
tial subject, is nothing. This may be known from the fact
that man cannot see without an organ which is the subject
of his sight, nor hear without an organ which is the sub-
ject of his hearing ; sight and hearing without these organs
are nothing, nor do they exist. So also with thought, which
is inner sight, and perception, which is inner hearing ; un-
less they were in and from substances that are organic
forms and subjects of the faculties, they would not exist at
all. From these things it may be evident that the spirit of
man is equally in a form, and that it is in the human form,
and that it enjoys sensories and senses as well when separa-
ted from the body as when it was in it, and that all of the
life of the eye, and all of the life of the ear, in a word, all
of the life of sense which man has, is not of his body, but
of his spirit in these organs and in their minutest particu-
lars. Hence it is that spirits see, hear, and feel as well as
men ; not however, in the natural world, after being loosed
from the body, but in the spiritual. The natural sensation
which the spirit had when it was in the body, was through
the material part that was added to it ; but still it then had
spiritual sensation at the same time, in thinking and willing.
435. These things are said for the sake of convincing
the rational man that man viewed in himself is a spirit, and
that the corporeal part added to the spirit for the sake of
EVERY MAN A SPIRIT AS TO INTERIORS 3<DI
services in the natural and material world, is not the man,
but only an instrument for the use of his spirit. But con-
firmations from experience are better, since the deductions
of reason are not comprehended by many, and with those
who have confirmed themselves in the contrary, are turned
into matters of doubt by reasonings from the fallacies of
the senses. Those who have confirmed themselves in the
contrary of man's being a spirit, are accustomed to think
that beasts live and feel like men, and thus that they also
have something spiritual, like what man has, and yet it dies
with the body. But the spiritual of beasts is not such as
the spiritual of man is ; for man has, and beasts have not,
an inmost, into which the Divine flows and elevates to
Itself, and by it conjoins to Itself. Hence man and not
beasts can think about God and about the Divine things
of heaven and the church, and love God from them and in
them, and thus be conjoined to Him ; and whatever can
be conjoined to the Divine cannot be dissipated ; but what-
ever cannot be conjoined to the Divine, is dissipated. The
inmost, which man has above beasts, was treated of above
(n. 39), and what was then said will here be repeated, be-
cause it is of importance to dissipate the fallacies conceived
from this error by many who, from want of knowledge and
trained intellect, cannot form rational conclusions on the
subject. The words are these :
" In conclusion may be stated a hidden fact about the
angels of the three heavens, which has not hitherto come
into any one's mind, for want of understanding of degrees,
namely, that with every angel, and also with every man,
there is an inmost or highest degree, or an inmost and
highest something, into which the Lord's Divine first or
proximately flows, and from which it disposes the other
interiors that follow in him according to the degrees of
order. This inmost or highest degree may be called the
Lord's entrance to the angel and to the man, arid His
veriest dwelling-place with them. By means of this inmost
3O2 HEAVEN AND HELL
or highest degree man is man, and is distinguished from
brute animals, which have it not. Hence it is that man,
otherwise than animals, can be elevated as to all his inte-
riors, which are of his mind and disposition, by the Lord
to Himself; can believe in Him, be affected with love to
Him, and thus behold Him ; and can receive intelligence
and wisdom, and speak from reason. It is from this cause
that he lives to eternity. But what is disposed and pro-
vided by the Lord in this inmost degree, does not flow
manifestly into the perception of any angel, since it is
above his thought and transcends his wisdom."
436. That man is a spirit as to his interiors, has been
given me to know by much experience, which if I should
adduce all of it would, so to speak, fill volumes. I have
spoken with spirits as a spirit, and I have spoken with them
as a man in the body ; and when I spoke with them as a
spirit, they knew no otherwise than that I myself was a
spirit, and also in a human form as they were. My interi-
ors so appeared before them, since when I spoke as a spirit
my material body was not seen.
437. That man as to his interiors is a spirit, may be
evident from this, that after the body is separated, which
takes place when he dies, still man lives afterward as before.
That I might be confirmed in this, it has been given me to
speak with almost all whom I had ever known in their life
in the body ; with some for hours, with some for weeks and
months, and with some for years, and this principally in
order that I might be confirmed, and that I might testify.
438. To the above may be added that every man, even
while he lives in the body, is as to his spirit in society with
spirits, though he does not know it ; a good man through
them in an angelic society, and an evil man in an infernal
society ; and into the same society he comes after death.
This has been frequently said and shown to those who after
death have come among spirits. A man is not indeed seen
in that society as a spirit when he lives in the world, be-
EVERY MAN A SPIRIT AS TO INTERIORS 303
cause he then thinks naturally ; but those who think ab-
stractly from the body, because then in the spirit, are some-
times seen in their society ; and when seen they are easily
distinguished from the spirits there, for they go about med-
itating, are silent, and do not look at others, appearing not
to see them ; and as soon as any spirit speaks to them, they
vanish.
439. That it may be illustrated that a man as to his in-
teriors is a spirit, I will relate from experience how the case
is when a man is withdrawn from the body, and how it is
when he is carried away by the spirit to another place.
440. As to being withdrawn from the body, the case is
this. The man is brought into a state which is midway be-
tween sleep and wakefulness, and when he is in this state
he cannot know any otherwise than that he is wide awake ;
all the senses are as wakeful as in the highest wakefulness
of the body, both sight and hearing and what is wonder-
ful, the sense of touch, which is then more exquisite than
it ever can be when the body is awake. In this state also
spirits and angels have been seen to the very life, likewise
heard and what is wonderful, touched ; and then scarce
any thing of the body intervened. This is the state which
is called being withdrawn from the body, and not knowing
whether one is in the body or out of it. I have been let
into this state only three or four times, that I might just
know what it is, and at the same time that spirits and an-
gels enjoy every sense, and man also as to his spirit when
withdrawn from the body.
441. As to being carried away by the spirit to another
place, it has been shown me by living experience what it is,
and how it is done ; but this only two or three times : a
single instance I will relate. Walking through the streets
of a city and through fields, and being at the same time en-
gaged in conversation with spirits, I knew no otherwise than
that I was awake and with my usual sight, thus walking
without stumbling ; and all the while I was in vision, seeing
304 HEAVEN AND HELL
groves, rivers, palaces, houses, men, and so forth. But af-
ter walking in this way for hours, suddenly I saw with my
bodily eyes and observed that I was in another place. Be-
ing greatly astonished at this, I perceived that I had been
in a similar state with those of whom it is said, that they
were led away by the spirit into another place. For in
this state the way is not attended to, though it be of many
miles ; neither is time reflected on, though it be of many
hours or days ; neither is any fatigue perceived ; and the
man is led unerringly through ways of which he himself is
ignorant, even to the appointed place.
442. But these two states of man, which are his states
when he is in his interiors, or what is the same, when he is
in the spirit, are extraordinary, and were shown to me only
that I might know what they are, because they are known
within the church. To speak with spirits, however, and
to be with them as one of them, has been granted to me
even in full wakefulness of the body, and this now for many
years.
443. That man as to his interiors is a spirit, may be
further confirmed from what was said and shown above
(n. 311-317), where it was shown that heaven and hell are
from the human race.
444. By man's being a spirit as to the interiors, is meant
as to the things which are of his thought and will, since
they are the interiors themselves which cause man to be
man, and such a man as he is as to these interiors.
MAN S RESUSCITATION FROM THE DEAD, AND
ENTRANCE INTO ETERNAL LIFE.
445. WHEN the body is no longer able to discharge its
functions in the natural world, corresponding to the thoughts
and affections of its spirit which it has from the spiritual
world, then man is said to die. This takes place when the
RESUSCITATION FROM THE DEAD 305
breathing of the lungs and beating of the heart cease ; yet
the man does not die, but is only separated from the bodily
part which he had for use in the world, and the man him-
self lives. It is said that the man himself lives, because
man is not man from the body, but from the spirit, since
the spirit thinks in man, and thought with affection makes
man. From this it is plain that man when he dies, only
passes from one world into another. Hence it is that death,
in the Word, in its internal sense signifies resurrection and
continuation of life."
446. There is inmost communication of the spirit with
the breathing and with the beating of the heart, of its
thought with the breathing, and of its affection of love with
the heart ;* when therefore these two motions cease in the
body, there is thereupon a separation. These two motions,
the breathing of the lungs, and the beating of the heart,
are the very bonds, which being broken, the spirit is left to
itself, and the body, being then without the life of its spirit,
grows cold and begins to decay. That there is inmost com-
munication of the spirit of man with the respiration and
with the heart, is because all the vital motions depend on
these, not only in general, but also in every part/
447. The spirit of man, after the separation, remains a
little while in the body, but not longer than till the total
a Death in the Word signifies resurrection, since when man dies
his life is still continued, n. 3498, 3505, 4618, 4621, 6036, 6221.
* The heart corresponds to the will, thus likewise to the affection
which is of love, and the respiration of the lungs corresponds to un-
derstanding, thus to thought, n. 3888. Heart in the Word hence sig-
nifies the will and love, n. 7542, 9050, 10336; and soul signifies under-
standing, faith, and truth ; hence from the soul and from the heart sig-
nifies from the understanding, faith, and truth, and from the will, love,
and good, n. 2930, 9050. The correspondence of the heart and lungs
with the Greatest Man or heaven, n. 3883-95.
f The pulse of the heart and the respiration of the lungs reign in
the body throughout, and flow in mutually into every part, n. 3887,
3889, 3890.
306 HEAVEN AND HELL
cessation of the heart's action, which takes place with
variety according to the condition of disease from which
man dies ; for the motion of the heart with some continues
a long while, and with some not long. As soon as this mo-
tion ceases, the man is raised again ; but this is done by
the Lord alone. By being raised again is meant the draw-
ing forth of man's spirit from the body, and its introduc-
tion into the spiritual world, which is commonly called the
resurrection. The reason why man's spirit is not separated
from the body before the motion of the heart has ceased,
is that the heart corresponds to the affection of love, which
is the very life of man for from love every one has vital
heat rf and so as long as this conjunction continues, there
is correspondence and thereby the life of the spirit in the
body.
448. How man is raised again has not only been told
me, but also shown by living experience. The actual- ex-
perience was given me in order that I might fully know
how it is.
449. I was brought into a state of insensibility as to the
bodily senses, thus almost into the state of the dying ; yet
the interior life with thought remaining entire, so that I
perceived and retained in memory the things which oc-
curred, and which occur to those who are raised from the
dead. I perceived that the respiration of the body was
almost taken away, the interior respiration of the spirit re-
maining, connected with a slight and tacit respiration of
the body. Then there was first given communication as to
the pulse of the heart with the celestial kingdom, since that
kingdom corresponds to the heart in man/ Angels from it
were also seen, some at a distance, and two near the head,
d Love is the esse of the life of man, n. 5002. Love is spiritual
heat, and hence the very vital itself of man, n. 1589, 2146, 3338, 4906,
7081-86, 9954, 10740. Affection is love continuous, n. 3938.
e The heart corresponds to the Lord's celestial kingdom, but the
lungs to the spiritual kingdom, n. 3635, 3886, 3887.
RESUSCITATION FROM THE DEAD 307
at which they were seated. Thus all my own affection was
taken away, but still there remained thought and percep-
tion. I'was in this state for some hours. Then the spirits
who were around me withdrew, thinking that I was dead ;
there was also perceived an aromatic odor, as of an em-
balmed body, for when the celestial angels are. present,
what is of death is perceived as aromatic, and when spirits
perceive this they cannot approach ; thus also evil spirits
are kept away from man's spirit when he is first introduced
into eternal life. The angels who were seated at the head
were silent, only communicating their thoughts with mine,
and when these are received, the angels know that the spirit
is in such a state that it can be drawn forth from the body.
The communication of their thoughts was made by looking
into my face, for in this way communication of the thoughts
is made in heaven. Because thought and perception re-
mained to me, in order that I might know and remember
what took place, I perceived that the angels first wanted to
know what my thought was, whether like the thought of
those who die, which is usually about eternal life ; and that
they wished to keep my mind in that thought. It was after-
ward told me that the spirit of man is held in its last
thought when the body expires, until it returns to the
thoughts which are from its common or ruling affection in
the world. Especially it was given to perceive, and also to
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 it was said that this was from the Lord and that
thereby is resurrection.
450. When the celestial angels are with one who is raised
again, they do not leave him, because they love every one ;
but when his spirit is such that he can not be longer in
company with celestial angels, he desires to depart from
them ; and when this is the case, angels come from the
Lord's spiritual kingdom, by whom is given to him the use
of light ; for before he saw nothing, but only thought. It
308 HEAVEN AND HELL
was also shown how this is done. The angels seemed as it
were to roll off a coat of the left eye toward the bridge of
the nose, that the eye might be opened and be enabled to
see ; to the spirit it seems to be really so done, but it is an
appearance. When the coat seems to have been rolled off,
some light is seen, but dimly, as when a man at first waking
sees light through the eye-lids. This dim light appeared
to me of heavenly hue, but afterward I was told that it is
seen with some variety. Then something is felt to be rolled
off softly from the face, and when this is done, spiritual
thought is induced. The rolling off from the face is also
an appearance, for by it is represented that the spirit comes
from natural thought into spiritual thought. The angels
are extremely cautious lest any idea should come from the
person who is being raised but what savors of love ; and
they then tell him that he is a spirit. The spiritual angels,
after the use of light has been given, perform for the new
spirit all the services which he can ever desire in that state,
and instruct him in regard to the things of another life, but
only so far as he can comprehend. If however he is not
such as to be willing to be instructed, the spirit then desires
to depart from the company of the angels. The angels do
not indeed leave him, but he separates himself from them ;
for angels love every one, and desire nothing more than to
perform kind services, to instruct, and to introduce into
heaven ; in this is their highest delight. When the spirit
thus separates himself, he is received by good spirits, and
when he is in their company also, all kind services are per-
formed for him ; but if his life in the world had been such
that he could not be in the company of the good, then he
wishes to remove also from them ; and this even until he
associates himself with such as agree altogether with his
life in the world, with whom he finds his own life ; and
then, what is wonderful, he leads a similar life to what he
led in the world.
451. But this beginning of man's life after death contin-
MAN AFTER DEATH IN HUMAN FORM 3<X)
ues only for a few days. How he is afterward led from one
state to another, and at length either into heaven or into
hell, will be told in what follows ; this also it has been given
me to know by much experience.
452. I have spoken with some on the third day after their
decease, when such things took place as were mentioned
above (n. 449, 450) ; and with three who were known to
me in the world, to whom I mentioned that funeral arrange-
ments were now being made for their burial. I said, that
they might be buried ; on hearing which they were struck
with astonishment, saying that they were alive, but that was
being entombed which had served them in the world. Af-
terward they wondered exceedingly that when they lived
in the body they did not believe in such a life after death,
and especially that within the church almost all do not.
Those who have not believed in the world that the soul has
any life after the life of the body, when after their decease
they find that they are alive, are much ashamed. But
those who have confirmed themselves in that unbelief, are
consociated with their like, and are separated from those
who have had faith. For the most part, they are attached
to some infernal society, because being such they have also
denied the Divine and have despised the truths of the
church ; for as far as any one confirms himself against
the eternal life of his soul, so far also he confirms himself
against the things of heaven and the church.
MAN AFTER DEATH IS IN PERFECT HUMAN FORM.
453. That the form of man's spirit is the human form,
or that the spirit is a man even as to form, may be evident
from what has been shown in several chapters above, es-
pecially where it was shown that every angel is in perfect
human form (n. 73-77) ; that every man is a spirit as to
his interiors (n. 432-444) ; and that the angels in heaven
310 HEAVEN AND HELL
are from the human race (n. 311-317). This may be seen
still more clearly from the fact that man is man from his
spirit, and not from his body ; and that the bodily form is
added to the spirit according to the spirit's form, and not
the reverse, for the spirit is clothed with a body according
to its own form. For this reason the spirit of man acts into
every part, even the minutest, of the body, insomuch that
a part not actuated by the spirit, or in which the spirit is
not acting, does not live. That this is so, may be known
to every one from this fact alone, that thought and will
actuate all things of the body with such entire command
that every thing concurs, and whatever does not concur is
not a part of the body, and is also cast out as something
without life. Thought and will are of man's spirit, and not
of his body. That man does not see in human form a spirit
that is loosed from the body, nor the spirit in another man,
is because the body's organ of sight, or its eye, so far as it
sees in the world, is material, and what is material sees only
what is material, but what is spiritual sees what is spiritual.
When therefore the material part of the eye is veiled and
deprived of its cooperation with the spiritual, spirits are
seen in their own form, which is human ; and not only
spirits who are in the spiritual world, but also the spirit in
another man while he is yet in his body.
454. That the form of the spirit is the human form, is be-
cause man as to his spirit is created in the form of heaven,
for all things of heaven and of its order are gathered into
the things which are of the mind of man ; a whence he has
the faculty of receiving intelligence and wisdom. Whether
you say the faculty of receiving intelligence and wisdom, or
a Man is the being into whom are brought together all things of
Divine order, and from creation he is Divine order in form, n. 3628,
4219, 4222, 4223, 4523, 4524, 5114, 6013, 6057, 6605, 6626, 9706,
10156, 10472. So far as man lives according to Divine order, so far
in the other life he is seen as a man, perfect and beautiful, n. 4839,
6605, 6626.
MAN AFTER DEATH IN HUMAN FORM 311
the faculty of receiving heaven, it is the same thing, as may
be evident from what has been shown about the light and
heat of heaven (n. 126-140) ; the form of heaven (n. 200-
212) ; the wisdom of angels (n. 265-275) ', and in the
chapter, that heaven, as to its form, in the whole and in
part is one man (n. 59-77) ; and this from the Divine
Human of the Lord, from which is heaven and its form
(n. 78-86).
455. What has now been said the rational man can un-
derstand, for he can see from the connection of causes and
from truths in their order ; but the man who is not rational
does not understand them, and this for several reasons, of
which the principal one is, that he is not willing to under-
stand them, because they are contrary to his false ideas
which he has made his truths ; and he who on this account
is not willing to understand, has closed up the way of
heaven to his rational faculty which nevertheless may yet
be opened, provided the will does not resist (see above,
n. 424). That man can understand truths and be rational,
if he is only willing, has been shown me by much experi-
ence. Evil spirits, who had become irrational by denying
in the world the Divine and the truths of the church, and
confirming themselves against them, have frequently been
turned by Divine power toward those who were in the light
of truth, and then they comprehended all things as the an-
gels did, and confessed that they were true, and also that
they comprehended them all ; but as soon as they relapsed
into themselves, and were turned to the love of their will,
they comprehended nothing and said the opposite. I have
also heard some infernal spirits saying, that they knew and
perceived that what they did was evil, and that what they
thought was false ; but that they could not resist the enjoy-
ment of their love, thus their will, and that this leads their
thoughts to see evil as good, and what is false as true.
From this it was manifest that those who are in falsities from
evil might be able to understand and to be rational, but
312 HEAVEN AND HELL
that they have not been willing ; and the reason they have
not been willing was that they have loved falsities more than
truths, since these agreed with the evils in which they were.
To love and to will is the same thing, for what a man wills,
this he loves, and what he loves, this he wills. Since the
state of men is such that they can understand truths if they
are only willing, it has been allowed me to confirm spiritual
truths, which are of heaven and the church, also by reasons ;
and this in order that the falsities which with many have
closed the rational mind, may by reasonings be dispersed,
and thus perhaps the eye may in some degree be opened :
for to confirm spiritual truths by reasonings, is allowed to
all who are in truths. Who would ever understand the
Word from the sense of its letter, unless he saw the truths
therein from enlightened reason? Whence, but from the
want of this, are so many heresies from the same Word?*
456. That the spirit of man after being loosed from the
body is a man, and in a similar form, has been proved to
me by the daily experience of many years ; for I have seen
and heard them a thousand times, and I have spoken with
them on this very point, that men in the world do not be-
lieve them to be men, and that those who do believe, are
thought simple by the learned. Spirits are grieved at heart
that such ignorance should still continue in the world, and
above all within the Church. But this faith, they said, em-
anated first from the learned, who thought about the soul
b We ought to begin with the truths of doctrine of the Church
which are derived from the Word, and first acknowledge those truths,
and afterward it is allowed to consult natural truths, n. 6047. Thus it
is allowed those who are in the affirmative concerning the truths of
faith, to confirm them rationally by natural truths, but it is not allow-
able for those who are in the negative, n. 2568, 2588, 4760, 6047. It
is according to Divine order from spiritual truths to enter rationally
into natural truths, which are truths of nature, and not from the latter
into the former, because spiritual influx into natural things is given, but
not natural or physical influx into spiritual things, n. 3219, 5119, 5259,
5427, 5428, 5478, 6322, 9109, 9110.
MAN AFTER DEATH IN HUMAN FORM 313
from things of bodily sense, from which they conceived no
other idea of it than as of thought alone ; and this when
without any subject in which and from which it is viewed, is
as something volatile, of pure ether, that cannot but be dis-
sipated when the body dies. But because the Church, from
the Word, believes in the immortality of the soul, they could
not but ascribe to it something vital, such as is of thought,
and yet not any thing with sensation, such as man has, be-
fore it is again conjoined to the body. On this opinion is
founded the doctrine in regard to the resurrection, and the
belief that the soul and body will be joined again when the
final judgment comes. Hence it is, that when any one
thinks about the soul from doctrine and at the same time
from conjecture, he does not at all comprehend that it is a
spirit, and this in a human form. Further, scarcely any
one at this day knows what the spiritual is, and still less
that those who are spiritual, as all spirits and angels are,
have any human form. Consequently, almost all who come
from the world wonder very much that they are alive, and
that they are men equally as before, that they see, hear, and
speak, and that their body has the sense of touch as before
and there is no difference at all (see above, n. 74). But
when they cease to wonder at themselves, they then wonder
that the Church should know nothing about such a state of
men after death, nor about heaven and hell, when yet all
who have ever lived in the world are in the other life and
live as men. And because they also wondered why this was
not made manifest to man by visions, because it is an
essential of the faith of the Church, they were told from
heaven that this might have been done, for nothing is easier
when it is the Lord's good pleasure ; but that still those
would not believe who have confirmed themselves in falsi-
ties against such things, even though they should themselves
see them ; also that it would be dangerous to confirm any
thing by visions with those who are in falsities, because in
this way they would first believe and afterward deny, and
314 HEAVEN AND HELL
thus would profane the truth itself, since to profane is to
believe and afterward deny ; and those who profane truths
are thrust down into the lowest and most grievous of all the
hells/ This danger is what is meant by the Lord's words :
He hath blinded their eyes, and hardened their hearts, lest
they should see with their eyes, and understand with their
heart, and be converted, and I should heal them (John xii.
40). And that those who are in falsities still would not
believe, by these words : Abraham said to the rich man in
hell, they have Moses and the prophets, let them hear them.
But he said, Nay, father Abraham, but if one should come
to them from the dead, they would be converted. But Abra-
ham said to him, If they hear not Moses and the prophets,
neither will they believe, though one should rise from the
dead (Luke xvi. 29, 30, 31).
457. When the spirit of man first enters the world of
spirits, which takes place shortly after his being raised
again, as described above, he has a face and tone of voice
similar to that which he had in the world ; the reason is,
c Profanation is the commixing of good and evil, also of truth and
falsity, with man, n. 6348. None can profane truth and good, or the
holy things of the Word and the Church, but those who first acknowl-
edge them and still more if they live according to them and after-
ward recede from the faith, deny them, and live for themselves and the
world, n. 593, 1008, 1010, 1059, 3398, 3399, 3898, 4289, 4601, 10284,
10287. ^ man a f ter repentance of heart relapses to former evils, he
profanes, and then his latter state is worse than his former, n. 8394.
They cannot profane holy things who have not acknowledged them,
still less they who do not know them, n. 1008, 1010, 1059, 9188, 10284.
The gentiles, who are out of the Church and have not the Word, can-
not profane it, n. 1327, 1328, 2051, 2284. On this account interior
truths were not discovered to the Jews, since, if they had been discov-
ered and acknowledged, that people would have profaned them, n.
3398, 4289, 6963. The lot of profaners in the other life is the worst of
all, because the good and truth which they have acknowledged, remain,
and likewise the evil and falsity, and because they cling together, the
life is rent asunder, n. 571, 582, 6348. Therefore most careful pro-
vision is made by the Lord to prevent profanation, n. 2426, 10287.
MAN AFTER DEATH IN HUMAN FORM 315
that he is then in the state of his exteriors, nor are his in-
teriors as yet uncovered : this state is the first state of man
after death. But afterward the face is changed and be-
comes quite different ; it becomes like his affection or rul-
ing love, in which the interiors of his mind had been in the
world, and in which his spirit was in the body. For the
face of man's spirit differs very much from the face of his
body ; the face of the body is from the parents, but the face
of the spirit from his affection of which it is the image ; into
this the spirit comes after its life in the body, when the ex-
teriors are removed and the interiors are revealed : this is
the second state of man. I have seen some recently from
the world, and knew them from their face and speech ; but
when I saw them afterward, I did not know them. Those
who were in good affections were seen with a beautiful face,
but those who were in evil affections, with an ugly face ; for
the spirit of man, viewed in itself, is nothing but his own
affection, the outward form of which is the face. The rea-
son also why the faces are changed, is that in the other life
no one is allowed to counterfeit affections which are not
properly his own, thus neither to induce on himself faces
contrary to his love ; all who are there, are brought into
such a state as to speak as they think, and to show by their
looks and gestures what is their will. Hence now it is that
the faces of all become the form and image of their affec-
tions ; and hence it is that all who have known one another
in the world, know one another also in the world of spirits
but not in heaven nor in hell, as was said above (n.
427).*
d The face is formed to correspondence with the interiors, n. 4791-
4805, 5695. The correspondence of the face and its expressions with
the affections of the mind, n. 1568, 2988, 2989, 3631, 4796, 4797, 4800,
5165, 5168, 5695, 9306. With the angels of heaven the face makes
one with the interiors which are of the mind, n. 4796-99, 5695, 8250.
On this account the face, in the Word, signifies the interiors which are
of the mind, that is, which are of the affection and thought, n. 1999,
3l6 HEAVEN AND HELL
458. The faces of hypocrites are changed later than the
faces of the rest, because from custom they have contracted
a habit of composing their interiors so as to imitate good
affections. On this account for a long time they appear
not unbeautiful. But because what is assumed with them
is gradually put off, and the interiors which are of the mind
are disposed to the form of their affections, they become
afterward more unsightly than others. Hypocrites are those
who have spoken like angels, but interiorly have acknowl-
edged nature alone, and thus not the Divine, and henee
have denied what is of heaven and the church.
459. It is to be known that the human form of every
man after death is the more beautiful as he had more in-
teriorly loved Divine truths and lived according to them ;
for the interiors of every one are both opened and formed
according to their love and life ; therefore the more inte-
rior the affection, the more conformable to heaven and thus
the more beautiful the face. Hence it is that the angels in
the inmost heaven are the most beautiful, because they are
forms of celestial love. But those who have loved Divine
truths more exteriorly and thus have lived outwardly in
accordance with them, are less beautiful ; for only outward
feelings shine forth from their face, and no interior heav-
enly love shines through them, consequently not the form
of heaven as it is in itself. There appears something com-
paratively obscure in their faces, not vivified by interior
life shining through it. In a word, all perfection increases
toward interiors, and decreases toward exteriors, and as
perfection increases and decreases, so likewise does beauty.
I have seen angelic faces of the third heaven of such radi-
ance, that no painter with all his art could ever give any
such light to his colors as to equal a thousandth part of
2434, 3527, 4066, 4796, 5102, 9306, 9546. In what manner the influx
from the brain into the face has been changed in process of time, and
with it the face itself as to correspondence with the interiors, n. 4326,
8250.
SENSE, MEMORY, THOUGHT, AND AFFECTION 317
their light and life ; but the faces of the angels of the low-
est heaven may in some measure be equalled.
460. In conclusion I would mention a certain arcanum
as yet unknown, namely, that every good and truth which
proceeds from the Lord and makes heaven, is in a human
form ; and this not only in the whole and in what is great-
est, but also in every part and in what is least ; and that
this form affects every one who receives good and truth
from the Lord, and causes every one in heaven to be in a
human form according to reception. Hence it is that
heaven is like to itself in general and in particular, and
that the human form belongs to the whole, to every society,
and to every angel, as was shown in the four chapters from
n. 59 to 86 ; to which it is here to be added, that it belongs
to every thing of thought from heavenly love with the an-
gels. This arcanum, however, falls with difficulty into the
understanding of any man, but clearly into the understand-
ing of angels, because they are in the light of heaven.
MAN AFTER DEATH IS IN ALL SENSE, MEMORY,
THOUGHT, AND AFFECTION, IN WHICH HE WAS IN
THE WORLD, AND LEAVES NOTHING EXCEPT HIS
EARTHLY BODY.
461. THAT man when he passes out of the natural world
into the spiritual, as is the case when he dies, carries with
him all things that are his, or which belong to him as a
man, except his earthly body, has been shown me by mani-
fold experience ; for man when he enters the spiritual
world, or the life after death, is in a body as in the world ;
to appearance there is no difference, since he does not per-
ceive nor see any distinction. But his body is then spirit-
ual, and thus separated or purified from what is earthly,
and when what is spiritual touches and sees what is spirit-
3l8 HEAVEN AND HELL
ual, it is just as when what is natural touches and sees what
is natural : hence a man, when he has become a spirit, does
not know but that he is in his body in which he was in the
world, and thus does not know that he has died. A man
spirit also enjoys every sense, both outer and inner, which
he enjoyed in the world ; he sees as before, he hears and
speaks as before, he also smells and tastes, and when he is
touched, he feels the touch as before ; he also longs, de-
sires, craves, thinks, reflects, is affected, loves, wills, as be-
fore ; and he who is delighted with studies, reads and writes
as before. In a word, when a man passes from one life
into the other, or from one world into the other, it is as if
he passed from one place into another; and he carries
with him all things which he possessed in himself as a man,
so that it cannot be said that the man after death, which is
only the death of the earthly body, has lost anything of
himself. He also carries with him the natural memory,
for he retains all things that he has in the world heard, seen,
read, learned, and thought, from earliest infancy even to
the end of life ; the natural objects however which are in
the memory, because they cannot be reproduced in the
spiritual world, are quiescent, as is the case with man when
he does not think from them ; but still they are reproduced
when the Lord so wills. But of this memory and its state
after death, more will be said in what presently follows.
That such is the state of man after death the sensual man
cannot at all believe, because he does not comprehend it ;
for the sensual man cannot think otherwise than naturally,
even about spiritual things ; those things therefore which he
does not perceive with his senses, that is, see with his
bodily eyes and touch with his hands, he says do not exist
as we read of Thomas (John xx. 25, 27, 29). What the
sensual man is, may be seen above (n. 267 and notes).
462. But still the difference between man's life in the
spiritual world and his life in the natural world, is great, as
well with respect to the outer senses and their affections, as
SENSE, MEMORY, THOUGHT, AND AFFECTION 319
with respect to the inner senses and their affections. Those
who are in heaven perceive by sense, that is they see and
hear, much more exquisitely, and also think more wisely,
than when they were in the world ; for they see from the
light of heaven, which exceeds by many degrees the light
of the world (see above, n. 126) ; and they hear by means
of a spiritual atmosphere, which likewise exceeds by many
degrees that of the earth (n. 235). The superiority of
these outer senses to those of the world is as that of sun-
shine to cloud darkness in the world, and as that of noon-
day light to evening shade ; for the light of heaven, be-
cause it is Divine truth, enables the sight of angels to per-
ceive and distinguish things the most minute. Their outer
sight also corresponds to their inner sight, or to the un-
derstanding ; for with angels the one sight flows into the
other, so that they act as one ; hence they have so great
power of vision. In like manner also their hearing corre-
sponds to their perception, which is both of the under-
standing and of the will ; and thus in the sound and words
of one speaking they perceive the most minute things of
his affection and thought ; in the sound what is of affec-
tion, and in the words what is of thought (see above, n.
234-245). But the rest of the senses with the angels are
not so exquisite as the senses of seeing and of hearing,
since seeing and hearing serve their intelligence and wis-
dom, but not the other senses, which if they were equally
exquisite would take away the light and joy of their wis-
dom, and would bring in the enjoyment of pleasures of
the various appetites and of the body, which obscure and
weaken the understanding so far as they prevail as is the
case with men in the world, who are gross and stupid as to
spiritual truths so far as they indulge the sense of taste and
yield to the allurements of the sense of touch. That the
inner senses of the angels of heaven, which are of their
thought and affection, are also more exquisite and perfect
than the senses they had in the world, may be manifest
32O HEAVEN AND HELL
from what has been said and shown in the chapter on the
wisdom of the angels of heaven (n. 265-275). But as to
the state of those who are in hell as compared with the
state of those in the world, the difference also is great ; for
as great as is the perfection and excellence of the outer
and inner senses with angels who are in heaven, so great is
the imperfection with those who are in hell. But the state
of these will be treated of hereafter.
That man takes with him from the world all his memory,
has been shown in many ways, and I have seen and heard
many things in regard to it worthy to be mentioned, some
of which I will relate in order. There were those who de-
nied their crimes and villanies which they had perpetrated
in the world ; lest therefore they should be believed inno-
cent, all their deeds were disclosed and recounted from
their memory in order, from their earliest to their latest
years : they were chiefly adulteries and whoredoms. There
were some who had deceived others by wicked arts and
had stolen, and whose deceits and thefts were also enumer-
ated in series, many of which were known to scarcely any
one in the world, except to themselves alone. They also
acknowledged them, because they were made manifest as in
the light, with every thought, intention, pleasure, and fear
which at the time occupied their minds. There were some
who had accepted bribes and had made gain of judgment,
who were similarly explored from their memory, and from
it were recounted all things, from the first period of their
office to the last. All the particulars as to what and how
much they had received, together with the time and their
state of mind and intention, were at the same time brought
to their recollection and shown to their sight, to the num-
ber of many hundreds. Sometimes, strange to say, even
their memorandum-books, in which they had written such
things, were opened and read before them, page by page.
There were some who had enticed maidens to shame and
violated chastity, called to a similar judgment ; and every
SENSE, MEMORY, THOUGHT, AND AFFECTION 32!
particular of their crimes was drawn forth and recited from
their memory : the very faces of the maidens and women
were also exhibited as if present, with the places, words,
and intentions, and this as suddenly as an apparition, the
exhibitions continuing sometimes for hours together. There
was one who had esteemed slandering others as nothing,
and I heard his slanders recounted in order and his defama-
tions, with the very words, and the persons about whom and
before whom they were uttered ; all which were produced
and presented to the very life, though every thing had been
studiously concealed by him when he lived in the world.
There was a certain one who had deprived a relative of his
inheritance, under a fraudulent pretext, and who was in
like manner convicted and judged ; and what was wonder-
ful, the letters and papers which passed between them were
read in my hearing, and it was said that not a word was
wanting. The same person also, shortly before his death,
had secretly destroyed his neighbor by poison, which was
disclosed in this manner. He appeared to dig a trench un-
der his feet, from which a man came forth, as out of a sep-
ulchre, and cried out to him, What hast thou done to me ?
Then everything was revealed, how the murderer talked
with him in a friendly manner and held out the cup, also
what he thought beforehand, and what afterward came to
pass ; which things being disclosed, he was sentenced to
hell. In a word, all their evils, villanies, robberies, artifices,
and deceits are manifested to evil spirits and brought forth
from their very memory, and they are convicted ; nor is
there any room given for denial, because all the circum-
stances are disclosed. I have learned also from a man's
memory, when it was seen and inspected by angels, what
his thoughts had been during a month, one day after
another, and this without mistake, the thoughts being re-
called just as he was in them day by day. From these ex-
amples it may be evident that man carries with him all his
memory, and that there is nothing so concealed in the
322 HEAVEN AND HELL
world that it does not become manifest after death ; and
this in the company of many, according to the Lord's
words : There is nothing hidden which shall not be uncov-
ered, and nothing concealed which shall not be known ;
therefore the things which ye have said in darkness shall be
heard in light, and what ye have spoken in the ear shall be
preached on the house-tops (Luke xii. 2, 3).
463. When man's acts are disclosed to him after death,
the angels to whom is given the office of searching, look
into his face and the search is extended through the whole
body, beginning from the fingers of each hand, and thus
proceeding through the whole. Because I wondered as to
the reason of this, it was made known to me, namely, that
as all things of the thought and will are inscribed on the
brain, for their beginnings are there, so also they are in-
scribed on the whole body ; since all the things of thought
and will extend thither from their beginnings, and there
terminate, as in their ultimates. Hence it is that the things
which are inscribed on the memory, from the will and its
thought, are not only inscribed on the brain, but also on
the whole man, and there exist in order, according to the
order of the parts of the body. Thus it was made plain
that man in the whole is such as he is in his will and its
thought, so that an evil man is his own evil, and a good
man his own good/ 1 From these things also it may be evi-
dent what is meant by the book of man's life, spoken of
in the Word, namely this, that all things, both what he has
thought and what he has done, are inscribed on the whole
man, and appear as if read in a book when they are called
forth from the memory, and as if presented to sight when
a A good man, spirit, and angel, is his own good and his own truth,
that is, he is wholly such as his good and truth are, n. 10298, 10367.
The reason is, that good makes the will and truth the understanding,
and the will and understanding make the all of life with man, spirit,
and angel, n. 3332, 3623, 6065. In like manner it may be said that
every man, spirit, and angel is his own love, n. 6872, 10177, 10284.
SENSE, MEMORY, THOUGHT, AND AFFECTION 323
the spirit is viewed in the light of heaven. To these things
I would add something memorable in regard to the mem-
ory of man remaining after death, by which I have been
assured that not only general things, but also the most par-
ticular, which have entered the memory, remain and are
never obliterated. I have seen books with writings in them,
as in the world, and I was told that they were from the
memory of those who wrote, and that there was not a
single word wanting there which was in the book written
by the same person in the world ; and that thus from a
man's memory may be taken the minutest particulars, even
those which he himself in the world had forgotten. The
reason too was discovered, namely, that man has an outer
and an inner memory, an outer memory of his natural
man, and an inner, of his spiritual man ; and that every
thing which man has thought, willed, spoken, done, or even
heard and seen, is inscribed on his inner or spiritual mem-
ory ;* and that what is there is never erased, since it is in-
scribed at the same time on the spirit itself and on the
members of its body, as was said above ; and thus that
* Man has two memories, an outer and an inner, or a natural and a
spiritual memory, n. 2469-2494. Man does not know that he has an
inner memory, n. 2470, 2471. How much the inner memory excels
the outer, n. 2473. The things contained in the outer memory are in
the light of the world, but the things contained in the inner are in the
light of heaven, n. 5212. It is from the inner memory that man can
think and speak intellectually and rationally, n. 9394. All and each
of the things which man has thought, spoken, and done, and which he
has seen and heard, are inscribed on the inner memory, n. 2474, 7398.
That memory is the book of his life, n. 2474, 9386, 9841, 10505. In
the inner memory are the truths which have been made truths of faith,
and the goods which have been made goods of love, n. 5212, 8067.
Those things which have acquired habit and have been made things of
the life, and are thereby obliterated in the outer memory, are in the
inner memory, n. 9394, 9723, 9841. Spirits and angels speak from the
inner memory, and hence they have a universal language, n. 2472,
2476, 2490, 2493. Tne languages in the world are of the outer mem-
ory, n. 2472, 2476.
324 HEAVEN AND HELL,
the spirit is formed according to the thoughts and deeds
of its will. I know that these things appear as paradoxes,
and so are scarcely believed, but still they are true. Let
not man therefore believe there is any thing which one has
thought in himself and done in secret, that is concealed
after death ; but let him believe that every single thing is
then manifest as in clear day.
464. Although the outer or natural memory is in man
after death, yet the merely natural things in it are not re-
produced in the other life, but the spiritual things adjoined
to the natural by correspondences ; which still when pre-
sented to the sight, appear in a form altogether like that
in the natural world ; for all things seen in the heavens
look the same as in the world, though in their essence they
are not natural but spiritual as may be seen shown in
the chapter on representatives and appearances in heaven
(n. 170-176). But the outer or natural memory, as to those
things in it that are derived from what is material, and from
time and space, and from what else belongs to nature, does
not serve the spirit for that use in which it had served it in
the world ; for man in the world, when he thought from
outer sense, and not at the same time from the inner or
intellectual sense, thought naturally and not spiritually. Yet
in the other life, when the spirit is in the spiritual world, he
does not think naturally, but spiritually, and to think spirit-
ually is to think intellectually or rationally. Hence it is
that the outer or natural memory, as to those things which
are material, is then quiescent, and those things only come
into use which man has imbibed in the world by means of
material things, and has made rational. The reason why
the outer memory is quiescent as to those things which are
material, is because they cannot be reproduced ; for spirits
and angels speak from affections and thoughts therefrom,
which are of their mind. On this account things which do
not square with them, they cannot utter, as may be evident
from what was said of the speech of angels in heaven, and
SENSE, MEMORY, THOUGHT, AND AFFECTION 325
of their speech with man (n. 234-257). In consequence,
man is rational after death in the degree, not in which he
was skilled in the world in language and science, but in
which he had become rational by means of them. I have
spoken with many who were believed in the world to be
learned because they were acquainted with ancient lan-
guages, as Hebrew, Greek, and Latin, and who had not
cultivated their rational faculty by what is written in them.
Some of them seemed as simple as those who knew nothing
of those languages, and some even stupid, but still there
remained with them a pride as if they were wiser than
others. I have spoken with some who believed in the
world that man is wise according to the extent of his mem-
ory, and who had enriched the memory with many things
and spoke almost from it alone, thus not from themselves
but from others, and had gained no rationality by means of
the things of their memory. Some of them were stupid,
some sottish, not at all comprehending any truth, whether
it be true or not, and seizing upon all falsities which are
passed off for truths by those who call themselves learned ;
for from themselves they can see nothing, whether it be so
or be not so, and consequently can see nothing rationally
when listening to others. I have also spoken with some
who had written much in the world, and indeed on scien-
tific subjects of every kind, and who had thereby acquired
a wide reputation for learning. Some of them, indeed,
could reason about truths whether they were true or not ;
some when turned to those who were in the light of truth,
understood that they were true, but still had no wish to
understand them, and so denied them when they were in
their own falsities and thus in themselves. Some had no
more wisdom than those without education. Thus each
was affected differently, as he had cultivated his rational
faculty by the matters of science which he had written and
copied. But those who were opposed to the truths of the
church and thought from science, and confirmed themselves
326 HEAVEN AND HELL
by it in falsities, did not cultivate their rational faculty, but
only that of reasoning, which in the world is believed to be
rationality. It is however a faculty separate from rational-
ity ; it is the faculty of confirming whatsoever it pleases,
and from preconceived principles and from fallacies, of
seeing falsities and not truths. Such persons capnot ever
be brought to acknowledge truths, since truths cannot be
seen from falsities, but falsities may be seen from truths.
The rational faculty of man is like a garden and a shrub-
bery, and also fresh ground ; the memory is the soil, scien-
tific truths and knowledges are the seeds, the light and heat
of heaven cause them to grow, and without light and heat
there is no germination. So also it is with the mind, un-
less the light of heaven, which is 'Divine truth, and the heat
of heaven, which is Divine love, are admitted ; from these
alone is the rational faculty. Angels are exceedingly grieved
that learned men for the most part ascribe all things to na-
ture, and that they have thereby closed for themselves the
interiors of their own minds, so that they can see nothing
of truth from the light of truth, which is the light of
heaven. In the other life, therefore, they are deprived of
the faculty of reasoning, lest by reasonings they should dis-
seminate falsities among the simple good and seduce them,
and they are sent into desert places.
465. A certain spirit was indignant because he had lost
the memory of many things which he knew in the life of
the body, grieving at the loss of a pleasure which he had
so greatly enjoyed ; but he was told that he had lost nothing
at all, and that he knew all and every thing, though in the
world where he now was it was not allowed to bring forth
such things ; and that it was enough that he could now
think and speak much better and more perfectly, and not
immerse his rational as before in gross, obscure, material,
and corporeal things, which are of no use in the kingdom
into which he had now come. He was told also that he
now possessed whatever is conducive -to the use of eternal
SENSE, MEMORY, THOUGHT, AND AFFECTION 327
life, and that only in this way could he become blessed and
happy ; thus that it is the part of ignorance to believe that
in this kingdom intelligence perishes with the removal and
quiescence of material things in the memory ; when yet
the real case is that so far as the mind can be withdrawn
from the things of sense of the outer man, or of the body,
so far it is elevated to spiritual and heavenly things.
466. The quality of the memory is sometimes presented
to view in the other life, in forms not elsewhere seen ; for
many things are there presented to view which with men
only fall into ideas. The outer memory is there exhibited
to appearance like a callus, the inner like a medullary sub-
stance, such as that in the human brain ; and from this it
is given to know their quality. With those who in the life
of the body have developed only the memory, and thus
have not cultivated their rational faculty, the callosity ap-
pears hard, and streaked within as with tendons. With
those who have filled the memory with falsities, it appears
hairy and rough, and this from the unarranged mass of
things. With those who have developed the memory for
the sake of self-love and the love of the world, it appears
conglutinated and ossified. With those who have wished
to penetrate into Divine arcana by means of sciences and
especially philosophy, nor would believe until they were
persuaded by such means, the memory appears dark, and
of such a nature as to absorb the rays of light and turn
them into darkness. With those who have been deceitful
and hypocrites, it appears hard and bony like ebony,* which
reflects the rays of light. But with those who have been
in the good of love and the truths of faith, no such callus
appears, because their inner memory transmits the rays of
light into the outer ; in the objects or ideas of which, as in
their basis, or as in their ground, the rays terminate, and
there find delightful receptacles ; for the outer memory is
the ultimate of order, in which spiritual and heavenly things
* Ebena, perhaps for eburnea, ivory.
328 HEAVEN AND HELL
softly terminate and reside, when goods and truths are
there.
467. Men who are in love to the Lord and in charity
toward the neighbor, while they live in the world, have
with them and in them angelic intelligence and wisdom,
but stored up in the inmosts of their inner memory. This
intelligence and wisdom cannot be seen by them at all un-
til they put off what is of the body, when the natural mem-
ory is laid asleep and they awake into the inner memory,
and afterward successively into angelic memory itself.
468. How the rational faculty may be cultivated, shall
also be told in few words. The genuine rational faculty
consists of truths, and not of falsities ; what is of falsities
is not rational. Truths are of threefold order, civil, moral,
and spiritual. Civil truths relate to the things of judgment
and government in kingdoms, in general to what is just and
equitable in them. Moral truths relate to the things of
every man's life in regard to companionships and social re-
lations, in general to what is sincere and right, and in par-
ticular to virtues of every kind. But spiritual truths relate
to the things of heaven and of the church, in general to
the good of love and the truth of faith. There are three
degrees of life with every man (see above, n. 267). The
rational faculty is opened to the first degree by civil truths,
to the second degree by moral truths, and to the third de-
gree by spiritual truths. But it is to be known that the
rational faculty from these truths is not formed and opened
by man's knowing them, but by his living according to
them ; and by living according to them is meant loving
them from spiritual affection. To love truths from spiritual
affection is to love what is just and equitable, because it
is just and equitable, what is sincere and right, because it is
sincere and right, and what is good and true, because it is
good and true ; but to live according to them and to love
them from corporeal affection, is to love them for the sake
of self, its reputation, honor, or gain. As far therefore as
SENSE, MEMORY, THOUGHT, AND AFFECTION 329
man loves those truths from corporeal affection, so far he
does not become rational, for he loves not them, but him-
self, whom the truths serve as servants their lord ; and when
truths become servants, they do not enter the man and
open any degree of his life, not even the first, but only re-
side in the memory, as knowledge under a material form,
and there conjoin themselves with the love of self, which is
corporeal love. From these things it may be evident how
man becomes rational, namely, that he becomes rational to
the third degree by the spiritual love of good and truth,
belonging to heaven and the church ; to the second degree
by the love of what is sincere and right ; and to the first
degree by the love of what is just and equitable. The two
latter loves also become spiritual from the spiritual love of
good and truth, because this flows into them, and conjoins
itself to them, and forms in them as it were its own sem-
blance.
469. Spirits and angels have memory equally as men ;
for whatever they hear, see, think, will, and do, remains
with them, and also by this means their rational faculty is
continually cultivated, and this to eternity. Thus spirits
and angels are perfected in intelligence and wisdom by
means of knowledges of truth and good, equally as men.
That spirits and angels have memory, has also been given
me to know by much experience ; for I have seen that
when they were with other spirits all things were called forth
from their memory which they had thought and done, both
in public and in private ; and also that those who were in
any truth from simple good, were imbued with knowledges,
and by these with intelligence, and were afterward raised
up into heaven. But it is to be known that they are not
imbued with knowledges, and by them with intelligence,
beyond the degree of affection for good and for truth in .
which they were in the world ; for with every spirit and
angel his affection remains, such in every respect as it had
been in the world, and this is afterward perfected by being
33O HEAVEN AND HELL
made more full, which also is done to eternity. For there
is nothing but what is capable of being made more and
more full to eternity, since every thing may be infinitely
varied, thus by various things be enriched and so be multi-
plied and fructified ; there is no end to any good thing,
because it is from the Infinite. That spirits and angels are
continually being perfected in intelligence and wisdom by
means of knowledges of truth and good, may be seen above
in the chapters on the wisdom of the angels of heaven (n.
265-275) ; on the nations and people out of the church in
heaven (n. 318-328) ; and on little children in heaven (n.
329-345) ; and that this extends to the degree of the af-
fection for good and for truth in which they have been in
the world, and not beyond it, may be seen in n. 349.
MAN IS AFTER DEATH AS HIS LIFE HAS BEEN IN
THE WORLD.
470. THAT every one's life remains with him after death,
is known to every Christian from the Word, for it is there
said in many places that man will be judged according to
his deeds and works, and will be recompensed. Every one
also who thinks from good and from very truth, sees no
otherwise than that he who lives well comes into heaven,
and that he who lives ill comes into hell. And yet he who
is in evil is not willing to believe that his state after death
is according to his life in the world ; but he thinks, espe-
cially in sickness, that heaven is for every one from pure
mercy, whatever his life had been, and this according to
his faith, which he separates from life.
471. That man will be judged and recompensed accord-
ing to his deeds and works, is said in many passages in the
Word, some of which I will here adduce : The Son of Man
shall come in the glory of His Father, with His angels, and
MAN AFTER DEATH AS HIS LIFE HAS BEEN 331
then He will render to every one according to his works
(Matt. xvi. 27). Blessed are the dead who die in the Lord
from henceforth ; yea, saith the Spirit, that they may rest
from their labors, for their works follow them (Apoc. xiv.
13). / will give to every one according to his works (Apoc.
ii. 23). / saw the dead, small and great, standing before
God, and the books were opened, and the dead were judged
out of the things which were written in the books, according
to their works. The sea gave up the dead who were in it,
and death and hell gave up those who were in them, and
they were judged, every one according to his works (Apoc.
xx. 13, 15). Behold I come, and My reward is with Me,
that I may give to every one according to his works (Apoc.
xxii. 12). Every one that heareth My words and doeth
them, I will liken to a prudent man ; but every one that
heareth My words and doeth them not, is likened to a
foolish man (Matt. vii. 24, 26). Not every one that saith
unto Me, Lord, Lord, shall enter into the kingdom of the
heavens ; but he that doeth the will oj My Father Who is
in the heavens. Many will say unto Me in that day, Lord,
Lord, have we not prophesied by Thy name, and by Thy
name cast out demons, and in Thy name done many good
works ? But then will I confess to them, I know you not,
depart from Me, ye workers of iniquity (Matt. vii. 22, 23).
Then will ye begin to say, we have eaten and drunk before
Thee ; Thou hast taught in our streets : but He will say, I
say unto you, I know you not, ye workers of iniquity (Luke
xiii. 2527). / will recompense them according to their
work, and according to the deed of their hands (Jer. xxv.
14). Jehovah, whose eyes are open upon all the ways of
man, to give to every one according to his ways, and accord-
ing to the fruit of his works (Jer. xxxii. 19). I will visit
upon his ways, and recompense to him his works ( Hosea iv.
9). Jehovah doth with us according to our ways, and ac-
cording to our works (Zech. i. 6). Where the Lord fore-
tells the last judgment, He recounts nothing but works,
332 HEAVEN AND HELL
teaching that those will enter into eternal life who have
done good works, and those into damnation who have done
evil works, as in Matthew (xxv. 32-46), and in many other
passages where the salvation and condemnation of man are
treated of. That works and deeds are the outward life of
man and that by them the quality of his inward life is man-
ifested, is evident.
472. By deeds and works, however, are not meant deeds
and works of such quality only as they appear outwardly,
but also of such as they are inwardly ; for every one knows
that every deed and work proceeds from the will and
thought of man, otherwise it would be only motion, such
as is that of automata and images. A deed or work, there-
fore, viewed in itself, is only an effect, which derives its
soul and life from the will and thought, insomuch that it
is will and thought in effect, consequently it is will and
thought in outward form. Hence it follows that such as
the will and thought are which produce a deed or work,
such likewise is the deed and work : if the thought and
will are good, then the deeds and works are good ; but if
the thought and will are evil, then the deeds and works are
evil, though outwardly they appear alike. A thousand men
may act alike, that is, may do similar deeds, so similar that
as to outward form they can scarcely be distinguished, and
yet each viewed in itself is different from the rest, because
from different will. As for example, in acting sincerely and
justly with a companion, one person may do it with the
purpose that he may appear to be sincere and just, for the
sake of himself and his own honor; another for the sake
of the world and gain ; a third for the sake of recompense
and reward ; a fourth for the sake of friendship ; a fifth for
fear of the law, and of loss of reputation and employment ;
a sixth that he may draw some one to his own side, though
it be bad ; a seventh that he may deceive ; and others from
other motives. But the deeds of all these, though appar-
ently good, since it is good to act sincerely and justly with
MAN AFTER DEATH AS HIS LIFE HAS BEEN 333
a companion, are yet evil because they are not done for the
sake of what is sincere and just and for the love of it, but
for the sake of self and the world that are loved ; and this
selfish love, sincerity and justice serve, as servants a lord,
whom the lord despises and dismisses when they do not
serve him. Those also act sincerely and justly with a com-
panion to like appearance in outward form, who act from
the love of what is sincere and just. Some of these act
from the truth of faith, or from obedience, because it is so
commanded in the Word ; some from the good of faith, or
from conscience, because from religious principle ; some
from good of charity toward the neighbor, because his good
is to be consulted ; some from the good of love to the Lord,
because good is to be done for the sake of good, thus like-
wise what is sincere and just for the sake of sincerity and
justice, which they love because it is from the Lord, and be-
cause the Divine proceeding from the Lord is in it, and
hence, viewed in its very essence, it is Divine. The deeds
or works of these are inwardly good, and are therefore out-
wardly good also ; for, as was said above, deeds or works
are just of the quality of the thought and will from which
they proceed, and without this they are not deeds and
works, but only inanimate motions. From these things it
is evident what is meant by works and deeds in the Word.
473. Because deeds or works are of the will and thought,
therefore also they are of the love and faith, consequently
they are such as the love and faith are ; for whether you
say man's love or his will, it is the same thing ; and whether
you say his faith or his determinate thought, it is also the
same ; for what a man loves, this he also wills, and what a
man believes, this he also thinks. If man loves what he
believes, then he also wills it and as far as possible does it.
Every one may know that love and faith are within and not
without the will and thought of man, because the will is
what is enkindled by love and the thought is what is en-
lightened in matters of faith. For this reason only those
334 HEAVEN AND HELL
who can think wisely are enlightened, and according to en-
lightenment they think what is true and will it, or what is
the same, they believe what is true and love it.*
474. But it is to be known that the will makes the man,
and thought only so far as it proceeds from the will, and
deeds or works proceed from both ; or what is the same,
that love makes the man, and faith only so far as it pro-
ceeds from love, and deeds or works proceed from both.
Hence it follows that the will or love is the man himself,
for the things which proceed belong to that from which
they proceed. To proceed is to be produced and presented
in suitable form, so as to be perceived and seen.* From
As all things in the universe which exist according to order, have
reference to good and truth, so with man they have reference to will
and understanding, n. 803, 10122. The reason is, that the will is re-
cipient of good, and the understanding recipient of truth, n. 3332, 3623,
5232, 6065, 6125, 7503, 9300, 9995. It amounts to the same whether
we speak of truth or of faith, because faith is of truth and truth is of
faith ; and it amounts to the same whether we speak of good or of love,
because love is of good and good is of love, n. 4353, 4997, 7178, 10122,
10367. Hence it follows that the understanding is recipient of faith,
and the will of love, n. 7179, 10122, 10367. And since the understand-
ing of man is capable of receiving faith in God, and the will capable of
receiving love to God, man is capable of being conjoined with God in
faith and love, and he who is capable of being conjoined with God in
love and faith, can never die, n. 4525, 6323, 9231.
* The will of man is the very esse of his life, because it is the recep-
tacle of love or good, and the understanding is the existere of life
thence, because it is the receptacle of faith or truth, n. 3619, 5002, 9282.
Thus the life of the will is the principal life of man, and the life of the
understanding proceeds thence, n. 585, 590, 3619, 7342, 8885, 9282,
10076, 10109, 101 10; in like manner as light from fire or flame, n.
6032, 6314. Hence it follows that man is man by virtue of will and
of understanding thence derived, n. 8911, 9069, 9071, 10076, 10109,
101 10. Every man is loved and esteemed by others according to the
good of his will and of his understanding thence derived, for he is
loved and esteemed who wills well and understands well, and he is re-
jected and despised who understands well and does not will well, n.
891 1, 10076. Man after death remains also such as his will is and his
MAN AFTER DEATH AS HIS LIFE HAS BEEN 335
these things it may be evident what faith is separate from
love, namely, that it is no faith but only knowledge, which
has no spiritual life in it ; in like manner what a deed or
work is without love, namely, that it is not a deed or work
of life, but a deed or work of death, in which there is an
appearance of life from the love of evil and from the belief
of what is false. This appearance of life is what is called
spiritual death.
475. It is farther to be known that in deeds or words the
whole man is set forth, and that his will and thought, or his
love and faith, which are his inward parts, are not complete
until they are in deeds or works, which are his outward
parts, these being the ultimates in which the will and
thought terminate, and without which they are as things
uncompleted, that do not as yet exist, thus that are not as
yet in the man. To think and to will without doing, when
one is able, is like a flame enclosed in a vessel, which is ex-
tinguished ; also like seed cast upon sand, which does not
grow up, but perishes with its power of germination. But
to think and will and then to do, is like a flame which gives
heat and light all around, and like seed in the ground which
grows up into a tree or a flower and exists. Every one may
know that to will and not to do when one can, is not to
will, also that to love and not to do good when one can, is
not to love, but only to think that he wills and loves ; thus
that it is abstract thought, which vanishes and is dissipated.
Love and will is the very soul itself of a deed or work, and
forms its body in the sincere and jusf things that man does.
The spiritual body, or the body of man's spirit, is from no
other source ; that is, it is formed from nothing else than
what man does from his love or will (see above, n. 463).
understanding thence derived, n. 9069, 9071, 9386, 10153. Conse-
quently man after death remains such as his love is and his faith thence
derived, and the things which are of faith and not at the same time of
love, then vanish, because they are not in the man, thus not of the
man, n. 553, 2364, 10153.
336 HEAVEN AND HELL
In a word, all things of man and his spirit are in his deeds
or works. c
476. From these things it may now be evident what is
meant by the life that remains with man after death, namely,
that it is his love and its faith, not only in potency, but also
in act ; thus that it is his deeds or works, because these
contain in them all things of man's love and faith.
477. It is the ruling love that remains with man after
death, nor is this ever changed to eternity. Every one has
many loves, but still they all have reference to his ruling
love, and make one with that, or together compose it. All
things of the will which agree with the ruling love, are
called loves, because they are loved. These loves are both
inner and outer, some immediately connected, and some
mediately, some nearer and some more remote, while some
are subservient in various ways. Taken together they con-
stitute as it were a kingdom, for in such order are they
with man, though man knows nothing about it. Something
of it, however, is made manifest to him in the other life,
for according to the order of his loves he has extension of
thought and affection extension into heavenly societies
if the ruling love consists of the loves of heaven, but into
infernal societies if it consists of the loves of hell. That
all the thought and affection of spirits and angels has ex-
tension into societies, may be seen above in the chapter on
the wisdom of angels of heaven, and in that on the form
f Interior things successively flow into exterior, even into what is
outmost or ultimate, and there exist and subsist, n. 634, 6451, 6465,
9215, 9216. They not only flow in but also form in the ultimate what
is simultaneous, in what order, n. 5897, 6451, 8603, 10099. Hence all
interior things are held together in connection, and subsist, n. 9828.
Deeds or works are the ultimates, in which the interiors are, n. 10331.
Wherefore to be recompensed and judged according to deeds and
works, is to be recompensed and judged according to all things of the
man's love and faith, or of his will and thought, because these are the
interior things contained in them, n. 3147, 3934,6073,8911, 10331,
10332.
MAN AFTER DEATH AS HIS LIFE HAS BEEN 337
of heaven, according to which is all consociation and com-
munication.
478. What has been said thus far, affects only the thought
of the rational man. That it may also be presented to the
perception of the senses, I will add some experience by
which the same things may be illustrated and confirmed.
FIRST, that man after death is his own love or his own will.
SECOND, that man remains to eternity such as he is as to his
will or ruling love. THIRD, that the man who has heavenly
and spiritual love comes into heaven, and the man who has
corporeal and worldly love, without heavenly and spiritual,
into hell. FOURTH, that faith does not remain with man,
if it is not from heavenly love. FIFTH, that love in act,
and thus the life of man, is what remains.
479. That man after death is his own love or his own
will, has been attested to me by manifold experience. The
whole heaven is distinguished into societies according to
the differences of the good of love ; and every spirit who
is taken up into heaven and becomes an angel, is brought
to the society where his love is. When he comes thither
he is as if at home, and in the house where he has as it were
been born ; this the angel perceives and comes into fellow-
ship there with those like himself. When he goes away to
another place, he feels all the time a kind of resistance and
desire to return to his like, thus to his ruling love. It is
in this way that fellowships in heaven are brought about,
and also in hell, where they are formed according to loves
the opposite of heavenly loves. That heaven is composed
of societies, and likewise hell, and that they are all distin-
guished according to differences of love, may be seen above
(n. 41-50, and n. 200-212). That man after death is his
own love may also be manifest from this, that those things
are then removed and as it were taken away from him
which do not make one with his ruling love. If he is a
good spirit, all things discordant or disagreeing are re-
moved and as it were taken away, and thus he is let into
338 HEAVEN AND HELL
his own love. It is the same with an evil spirit, but with
this difference, that from him truths are taken away, and
from the good falsities are taken away, until at length each
becomes his own love. This is effected when the man-
spirit is brought into the third state, to be described here-
after. When this is done he turns his face constantly to
his own love, and has it continually before his eyes in what-
ever direction he turns (see above, n. 123, 124). All spir-
its may be led at pleasure, provided only they be kept in
their ruling love ; nor can they resist, however aware they
may be of what is being done and think that they will re-
sist. At times the trial has been made whether they can
do any thing contrary to the ruling love, but they tried in
vain. Their love is as a bond, or rope, with which they
are as it were tied round, by which they may be drawn,
and from which they cannot loose themselves. The case
is similar with men in the world, whom their own love also
leads, and through their love they are led by others ; but
more so when they become spirits, because then it is not
allowed to present to appearance any other love and to
counterfeit what is not their own. That the spirit of man
is his ruling love, is made manifest in all intercourse in the
other life ; for so far as any one acts and speaks in agree-
ment with the love of another, so far the latter is fully
seen, with a full, cheerful, lively countenance ; but as far
as any one acts and speaks contrary to another's love, so
far the other's countenance begins to be changed, to be
darkened, and not to be seen, till at length he wholly dis-
appears, as if he had not been there. I have often won-
dered that this should be so, because nothing of the kind
can take place in the world ; but I have been told that it is
the same with the spirit in man, which when it turns itself
away from another is no longer in his view. That a spirit
is his ruling love was also made evident by this, that every
spirit seizes and appropriates to himself all things agree-
able to his love, and rejects and removes from himself all
MAN AFTER DEATH AS HIS LIFE HAS BEEN 3^9
things that are not agreeable. Every one's love is like
spongy and porous wood, which imbibes such fluids as con-
duce to its vegetation and repels others ; and it is like ani-
mals of every kind, which know their proper food and seek
what agrees with their nature, and avoid what disagrees ;
for every love wishes to be nourished by its own, evil love
by falsities and good love by truths. It has sometimes
been given me to see that certain simple good spirits wished
to instruct the evil in truths and goods ; but that these at
the instruction fled far away, and when they came to their
own, seized with much pleasure the falsities which were in
agreement with their love. I have also seen good spirits
conversing together about truths, and this conversation the
good who were present heard eagerly, but the evil who were
also present attended to nothing, as if they did not hear.
In the world of spirits ways are seen, some leading to
heaven, some to hell, and every one to some society. Good
spirits go in no other ways than those which lead to heaven,
and to the society which is in the good of their own love ;
ways leading elsewhere they do not see. But evil spirits
go in no other ways than those which lead to hell, and to
that society there which is in the evil of their own love :
the ways tending in other directions they do not see, and if
they see, they will not go in them. Such ways in the spir-
itual world are real appearances, which correspond to truths
or falsities ; and therefore ways in the Word signify truths
or falsities/* By this evidence from experience, what was
before said from reason is confirmed, namely, that every
man after death is his own love and his own will ; it is said,
his own will, because one's will is his love.
480. That man after death remains to eternity such as
d A way, path, road, street, and broad street, signify truths, which
lead to good, and also falses which lead to evil, n. 627, 2333, 10422.
To sweep a way denotes to prepare that truths may be received, n. 3142.
To make a way known, when concerning the Lord, denotes to instruct
in truths which lead to good, n. 10565.
34O HEAVEN AND HELL
he is as to his will or ruling love, has also been confirmed
by abundant experience. It has been given me to speak
with some who lived two thousand years ago, and whose
lives were known to me as described in history ; they were
found to be still like themselves, just as they were de-
scribed, thus the same as to the love from which and ac-
cording to which were their lives. There were others who
lived seventeen * centuries ago also known from history,
and others who lived four centuries ago, and three and so
on, with whom also I was permitted to converse ; and I
found that the same affection still ruled with them, with no
other difference than that the enjoyments of their love were
turned into corresponding spiritual enjoyments. It was
said by angels that the life of the ruling love is never
changed with any one to eternity, since every one is his
own love. To change that love in a spirit, therefore, would
be to deprive him of his life, or to annihilate him. And
the reason is, they said, that man after death can no longer
be reformed by instruction, as in the world, because the out-
ermost plane, which consists of natural knowledges and af-
fections, is then quiescent and cannot be opened, inasmuch
as it is not spiritual (see above, n. 464) ; and that upon that
plane the inner planes which are of the mind and heart, rest
as a house on its foundation, and hence it is that man re-
mains to eternity such as the life of his love had been in
the world. Angels wonder exceedingly that man does not
know that every one is such as his ruling love is ; that many
should believe that they may be saved by immediate mercy
and by faith alone, whatever they are as to life ; and that
they do not know that Divine mercy is mediate, and that it
is to be led by the Lord both in the world and afterward to
eternity, and those are led by mercy who do not live in evil ;
nor that faith is the affection for truth proceeding from
heavenly love, which is from the Lord.
481. That the man who has heavenly and spiritual love
* This was written in 1757-8.
MAN AFTER DEATH AS HIS LIFE HAS BEEN 34!
comes into heaven, and he who has corporeal and worldly
love, without heavenly and spiritual, into hell, I have had
reason to know from all whom I have seen taken up into
heaven, and from those cast into hell. The life of those
who were taken up into heaven had been from heavenly
and spiritual love, but the life of those who were cast into
hell had been from corporeal and worldly love. Heavenly
love is to love what is good, sincere, and just, because it is
good, sincere, and just, and from love to do it. Thus those
who are in heavenly love have the life of what is good, sin-
cere, and just, which is heavenly life. They who love what
is good, sincere, and just for its own sake and do it, or live
it, love also the Lord above all things, because this is from
Him ; and they also love the neighbor, because this is the
neighbor who is to be loved/ But corporeal love is to love
what is good, sincere, and just, not for its own sake, but foi
the sake of self, because thereby are acquired reputation,
honor, and gain. Such men do not regard the Lord and
the neighbor in what is good, sincere, and just, but them-
e The Lord in the highest sense is the neighbor, because He should
be loved above all things; but to love the Lord is to love what is from
Him, because He Himself is in every thing that is from Himself, thus
it is to love what is good and true, n. 2425, 3419, 6706, 6711, 6819,
6823, 8123. To love what is good and true which is from Him, is to
live according to it, and this is to love the Lord, n. 10143, IOI 53. 10310,
10336, 10578, 10645. Every man and society, also one's country and
the church, and in the universal sense the kingdom of the Lord, are
the neighbor, and to do them good from the love of good, according
to the quality of their state, is to love the neighbor; thus their good,
which is to be consulted, is the neighbor, n. 6818-24, 8123. Moral
good also, which is sincerity, and civil good, which is justice, are the
neighbor; and to act sincerely and justly from the love of sincerity and
justice, is to love the neighbor, n. 2915, 4730, 8120-23. Hence char-
ity toward the neighbor extends itself to all things of the life of man,
and to do what is good and just, and to act sincerely from the heart, in
every function and in every work, is to love the neighbor, n. 2417,
8121, 8124. The doctrine in the ancient church was the doctrine of
charity, and hence they had wisdom, n. 2385, 2417, 3419, 3420, 4844,
6628.
342 HEAVEN AND HELL
selves and the world, and find enjoyment in fraud ; and
what is good, sincere, and just from fraud, is evil, insincere,
and unjust, which is what they love in what is good. Be-
cause the loves thus determine the life of every one, there-
fore all, as soon as they come after death into the world of
spirits, are explored as to their quality, and are attached to
those who are in similar love ; those who are in heavenly
love, to those who are in heaven, and those who are in cor-
poreal love, to those who are in hell. And also, after hav-
ing passed through the first and second state, they are so
separated that they no longer see each other nor know each
other ; for every one becomes his own love, not only as to
the interiors which are of the mind, but also as to the ex-
teriors which are of the face, the body, and the speech ;
for every one becomes the image of his own love, even in
outward form. Those who are corporeal loves appear
gross, dusky, black, and misshapen ; but those who are
heavenly loves, appear fresh, bright, fair, and beautiful.
They are wholly unlike also as to their thoughts and feel-
ings ; those who are heavenly loves are also intelligent and
wise, but those who are corporeal loves are stupid and as it
were sottish. When it is given to inspect the interiors and
exteriors of the thought and affection of those who are in
heavenly love, the interiors appear like light, in some like
flaming light, and the exteriors in various beautiful colors
like rainbows ; but the interiors of those who are in corpo-
real love appear as something black, because they are
closed, and the interiors of some as dusky fire, who are
those who had been interiorly in malignant deceit : the ex-
teriors also appear of a dirty color, and disagreeable to the
sight. The interiors and exteriors of the mind and dispo-
sition, are presented visible in the spiritual world whenever
it pleases the Lord. Those who are in corporeal love see
nothing in the light of heaven, which to them is thick dark-
ness ; but the light of hell, which is as light from ignited
coals, is to them as clear light. In the light of heaven also
MAN AFTER DEATH AS HIS LIFE HAS BEEN 343
their inward sight is darkened, even till they are insane ;
they therefore shun it and hide themselves in dens and
caverns, deeply in proportion to their falsities from evils.
But on the other hand those who are in heavenly love, the
higher or more interiorly they come into the light of
heaven, the more clear and beautiful do they see all things,
and the more intelligently and wisely do they perceive
truths. Those who are in corporeal love cannot in any
wise live in the heat of heaven, for the heat of heaven is
heavenly love, but in the heat of hell, which is the love of
raging against others who do not favor themselves. Con-
tempt of others, enmity, hatred, and revenge, are the en-
joyments of that love ; and when they are in them they are
in their life, not at all knowing what it is to do good to
others from good itself and for the sake of good itself, but
only to do good from evil and for the sake of evil. Neither
can those who are in corporeal love breathe in heaven, for
when any evil spirit is brought thither, he draws his breath
as one who struggles in a contest ; whereas they who are in
heavenly love breathe the more freely and live the more
fully, the more interiorly they are in heaven. From these
things it may be evident that heavenly and spiritual love is
heaven with man, because on that love are inscribed all
things of heaven ; and that corporeal and worldly love with-
out heavenly and spiritual love, are hell with man, because
on those loves are inscribed all things of hell. Hence it is
evident that he who has heavenly and spiritual love comes
into heaven, and he who has corporeal and worldly love
without heavenly and spiritual, into hell.
482. That faith does not remain with man if it is not
from heavenly love, has been made manifest to me by so
much experience that if the things which I have seen and
heard on the subject should be adduced, they would fill
a volume. This I can testify, that there is no faith at all,
nor can there be any, with those who are in corporeal and
worldly love without heavenly and spiritual, and that they
344 HEAVEN AND HELL
have only knowledge, or a persuasion that a thing is true,
because it serves their love. Some of those who supposed
themselves to be in faith were brought to those who were
in faith, and then communication being given, they per-
ceived that they had no faith at all. They confessed also
afterward that merely believing what is true and believ-
ing the Word, is not faith, but faith is loving truth from
heavenly love, and willing and doing it from interior affec-
tion. It was also shown that their persuasion which they
called faith, was only as the light of winter in which, because
there is no heat, all things on the earth, bound up in frost,
are torpid and lie under the snow. For this reason the
light of persuasive faith with them, as soon as it is shone
upon by the rays of the light of heaven, is not only extin-
guished, but also becomes darkness in which no one sees
himself; and then the interiors at the same time are so
darkened that they understand nothing at all, and at length
grow insane from falsities. Therefore with such all the
truths are taken away which they had learned from the
Word and from the doctrine of the church, and had called
the truths of their faith, and in their place they are imbued
with every falsity which is in agreement with the evil of their
life ; for all are let into their own loves and into the falsi-
ties agreeing with them, and then they hate and abhor and
thus reject truths, because they are repugnant to the falsi-
ties of evil in which they are. This I can testify from all
my experience of the things of heaven and hell, that they
who from doctrine have professed faith alone, and have
been in evil as to life, are all in hell. I* have seen them cast
down thither to the number of many thousands, of whom an
account may be seen in a small work concerning The Last
Judgment and the Destruction of Babylon.
483. That love in act, and thus the life of man, is what
remains, follows as a conclusion from what has now been
shown from experience, and from what has been said about
deeds and works ; love in act is work and deed.
CORRESPONDING ENJOYMENTS AFTER DEATH 345
484. It is to be known that all works and deeds are
of moral and civil life, and hence that they regard what is
sincere and right, and what is just and equitable ; what is
sincere and right is of moral life, and what is just and equi-
table is of civil life. The love from which the deeds are
done is either heavenly or infernal. Works and deeds of
moral and civil life are heavenly, if they are done from
heavenly love ; for what is done from heavenly love is done
from the Lord, and whatever is done from the Lord is good.
But the deeds and works of moral and civil life are infernal,
if they are done from infernal love ; for what is done from
this love, which is the love of self and of the world, is done
from man himself, and whatever is done from man himself
is in itself evil ; for man, viewed in himself, or his proprium,
is nothing but evil./
THE ENJOYMENTS OF THE LIFE OF EVERY ONE ARE
AFTER DEATH TURNED INTO CORRESPONDING EN-
JOYMENTS.
485. That the reigning affection or ruling love remains
to eternity with every one, has been shown in the preced-
ing chapter ; but that the enjoyments of that affection or
/ Man's proprium consists in loving himself more than God, and
the world more than heaven, and in making nothing of his neighbor in
comparison with himself, thus it consists in the love of self and of the
world, n. 694, 731, 4317. It is this proprium into which man is born,
and this is dense evil, n. 210, 215, 731, 874-876, 987, 1047, 2307,
2308, 3518, 3701, 3812, 8480, 8550, 10283, 10284, 10286, 10731. From
man's proprium comes not only all that is evil, but likewise all that is
false, n. 1047, 10283, 10284, 10286. The evils which are from man's
proprium are contempt of others, enmity, hatred, revenge, cruelty, de-
ceit, n. 6667, 7370, 7373, 7374, 9348, 10038, 10742. So far as man's
proprium reigns, so far the good of love and the truth of faith are
either rejected, or suffocated, or perverted, n. 2041, 7491, 7492, 7643,
8487, 10455, I0 742- Man's proprium is hell with him, n. 694, 8480.
The good which man does from his proprium, is not good, but in itself
evil, n. 8480.
346 HEAVEN AND HELL
love are turned into corresponding enjoyments, is now to
be shown. Bj being turned into corresponding enjoy-
ments, is meant into spiritual enjoyments which correspond
to natural. That they are turned into spiritual enjoyments
may be evident from this, that man as long as he is in his
earthly body is in the natural world, but when he leaves
that body, he comes into the spiritual world and puts on a
spiritual body. That the angels are in perfect human form,
and also men after death, and that their bodies with which
they are clothed are spiritual, may be seen above (n. 73-
77, and 453-460) ; and also what the correspondence is of
spiritual things with natural (n. 87-115).
486. All the enjoyments that man has are of his ruling
love, for man feels nothing else enjoyable than what he
loves, thus especially that which he loves above all things ;
whether you say the ruling love, or that which is loved
above all things, it is the same thing. Those enjoyments
are various ; they are as many in general as there are ruling
loves, consequently as many as there are men, spirits, and
angels, for the ruling love of one is not in every respect like
that of another. Hence it is that no one has a face ex-
actly like that of another ; for one's face is an image of his
mind, and in the spiritual world is an image of his ruling
love. The enjoyments of every man in detail are also of
infinite variety ; nor is any one delight altogether like to or
the same with another, whether they succeed one after an-
other or are together at the same time, for one is never
the same with another. But still these particular enjoy-
ments with every one have reference to his one love, which
is the ruling love, for they compose it and thus make one
with it. In like manner all enjoyments in general have ref-
erence to one universally reigning love, in heaven to love to
the Lord, and in hell to the love of self.
487. What the spiritual enjoyments are into which the
natural enjoyments of every one are turned after death,
and what is their nature, cannot be known except from the
CORRESPONDING ENJOYMENTS AFTER DEATH 347
knowledge of correspondences. This teaches in general
that nothing natural exists without something spiritual cor-
responding to it ; and it also teaches in particular what it
is that corresponds and what is its nature. Consequently
he who is in this knowledge may ascertain and know his
own state after death if he only knows his own love, and
of what quality that is in the universally reigning love to
which all loves have reference, as was said just above. But
to know their own ruling love is impossible for those who
are in the love of self, because they love what is their own,
and their evils they call goods, and at the same time the
falsities which favor them and by which they confirm their
evils, they call truths. And yet if they wish they may know
it from others who are wise and who see what they them-
selves do not ; but neither is this possible with those who
are so filled up with the love of self that they reject all the
teaching of the wise. But those who are in heavenly love
receive instruction and from truths see their evils into
which they were born, when they are brought into them ;
for truths make evils manifest. Every one from truth which
is from good, can see evil and its falsity ; but no one can
from evil see what is good and true. The reason is that
the falsities of evil are darkness, and likewise 'correspond
to darkness ; and so those who are in falsities from evil are
as blind persons, who do not see the things that are in
light, and also shun them like birds of night." But truths
from good are light and also correspond to light (see above,
n. 126-134). They therefore who are in truths from good
are able to see and have their eyes open, and discern the
Darkness, in the Word, from correspondence signifies falsities, and
thick darkness the falsities of evil, n. 1839, 1860, 7688, 7711. The
light of heaven is thick darkness to the evil, n. 1861, 6832, 8197.
They who are in the hells are said to be in darkness, because in the
falsities of evil, concerning whom, n. 3340, 4418, 4531. The blind in
the Word signify those who are in falsities and are not willing to be
instructed n. 2383, 6990.
348 HEAVEN AND HELL
things which are of light and of shade. On these subjects
also I have been confirmed by experience. The angels in
heaven both see and perceive the evils and falsities that
sometimes arise in themselves, also the evils and falsities in
which spirits are who are connected with the hells, in the
world of spirits ; but the spirits themselves cannot see their
own evils and falsities. They do not comprehend what the
good of heavenly love is, what conscience, what sincerity
and justice unless it be done for the sake of self nor
what it is to be led by the Lord ; they say that such things
do not exist, and thus are of no account. These things
are said to the intent that man may explore himself and
from his enjoyments learn his love, and hence as far as he
makes out from a knowledge of correspondences, may know
the state of his life after death.
488. How the enjoyments of every one's life after death
are turned into corresponding enjoyments, may indeed be
known from a knowledge of correspondences; but be-
cause that knowledge is not as yet common, I would like
to throw some light on the subject by certain examples
from experience. All those who are in evil, and have
confirmed themselves in falsities against the truths of the
church, especially those who have rejected the Word, shun
the light of heaven and rush into hiding places which at
their openings appear very dark, and into clefts of rocks
where they hide themselves ; and this is because they have
loved falsities and hated truths ; for such hiding places
and clefts of rocks/ as well as darkness, correspond to falsi-
ties, as light to truths. It is their enjoyment to dwell there,
and unpleasant to them to dwell in open country. In like
manner do those who have taken enjoyment in insidious
and clandestine plots, and in treacherous machinations :
b A hole and the cleft of a rock in the Word signifies obscurity and
falsity of faith, n. 10582. Because a rock signifies faith from the Lord,
n. 8581, 10580; and a stone the truth of faith, n. 114, 643, 1298, 3720,
6426, 8609, 10376.
CORRESPONDING ENJOYMENTS AFTER DEATH 349
they too are in such hiding places and enter into rooms so
dark that they cannot even see one another, and whisper to-
gether in corners : into this is turned the enjoyment of their
love. Those who have studied sciences without any other
end than they might be called learned, and have not culti-
vated the rational faculty by them, but have taken enjoy-
ment in the things of memory from pride therein, love
sandy places, which they choose in preference to fields and
gardens, because sandy places correspond to such studies.
Those who have been learned in the doctrines of their own
and other churches, and have not applied thlir knowledge
to life, choose for themselves rocky places and dwell among
heaps of stones ; they shun places that are cultivated, be-
cause they hold them in aversion. Those who have ascribed
all things to nature, and also those who have ascribed all
things to their own prudence, and by various arts raised
themselves to honors and acquired wealth, in the other life
apply to the study of magic arts, which are abuses of Divine
order, in which they find the chief enjoyment of life. Those
who have applied Divine truths to their own loves and thus
have falsified them, love urinous things because they corre-
spond to the enjoyments of such love/ Those who have
been sordidly avaricious, dwell in cells and love swinish filth
and such stenches as are exhaled from undigested food in
the stomach. Those who have passed their life in mere
pleasures and have lived delicately and indulged their appe-
tite, loving such things as the highest good of life, in the
other life love excrementitious things and privies, in which
they find their delight, for the reason that such pleasures
are spiritual filth. They shun places that are clean and
void of filth, because they find them unpleasant. Those
who have found enjoyment in adulteries, pass their time in
brothels where all things are vile and filthy ; these they
love and shun chaste homes, into which they cannot come
c The defilements of truth correspond to urine, n. 5390.
3$O HEAVEN AND HELL
without falling into a swoon. Nothing is more delightful
to them than to break up marriages. Those who have been
desirous of revenge and have thereby contracted a savage
and cruel nature, love cadaverous substances, and are in
hells of that nature ; and so on.
489. But the enjoyments of the life of those who have
lived in heavenly love in the world, are turned into corre-
sponding enjoyments, such as are in the heavens. These
enjoyments have their existence from the Sun of heaven
and its light, and this light presents to view such things as
have inwardly* concealed what is Divine. The things seen
by means of this light affect angels inwardly in their minds,
and at the same time outwardly in their bodies ; and be-
cause Divine light, which is Divine truth proceeding from
the Lord, flows into their minds opened by heavenly love,
it presents outwardly such things as correspond to the en-
joyments of their love. That the things which appear to
the sight in heaven correspond to the interiors of angels,
or to the things which are of faith and love and thence of
their intelligence and wisdom, was shown in the chapter on
representatives and appearances in heaven (n. 170-176),
and in the chapter on the wisdom of the angels of heaven
(265-275). Since we have begun to confirm this matter
by examples from experience, in order to illustrate < what
has already been said from the causes of things, I will add
some particulars in regard to the heavenly enjoyments into
which natural enjoyments are turned with those who live
in heavenly love in the world. Those who have loved
Divine truths and the Word from interior affection, or from
affection for truth itself, in the other life dwell in light, in
elevated places, appearing as mountains, where they are
continually in the light of heaven. They do not know what
darkness is, such as that of night in the world, and they
also live in a vernal temperature ; there are presented to
their view as it were fields and standing corn, and also vine-
yards ; in their houses every thing is full of light as if of
CORRESPONDING ENJOYMENTS AFTER DEATH 351
precious stones ; when they look through the windows, it
is as through pure crystals. These are the enjqyments of
their sight, but the same things are interiorly delightful
from correspondence with Divine heavenly things ; for the
truths from the Word which they have loved, correspond to
standing corn, vineyards, precious stones, windows, and
crystals. 4 * Those who have applied the teachings of the
church, which are from the Word, immediately to life, are
in the inmost heaven and excel the rest in the delight of
wisdom. In every object they see things Divine ; the ob-
jects indeed they see, but the corresponding Divine things
flow in immediately into their minds and fill them with
blessedness affecting all their sensations; and hence all
things to their eyes as it were laugh, play, and live, as may
be seen above (ri. 270). Those who have loved the sci-
ences, and by means of them have cultivated their rational
faculty and acquired intelligence, and at the same time
have acknowledged the Divine, have their pleasure in the
sciences and their rational enjoyment turned in the other
life into spiritual enjoyment, which is that of knowing good
and truth. They dwell in gardens, in which are seen flower-
beds and grass-plots beautifully arranged, and rows of trees
round about, with arbors and walks, the trees and flowers
changing from day to day. The whole view fills their minds
with enjoyment in a general way, and the variations in de-
tail continually renew the enjoyment ; and because every
thing there corresponds to something Divine, and they are
in the knowledge of correspondences, they are always filled
with new knowledges and thereby their spiritual rational
d A crop of corn in the Word signifies a state of reception and
of increase of truth from good, n. 9294. Standing corn signifies truth
in conception, n. 9146. Vineyards signify the spiritual church and the
truths of that church, n. 1069, 9139. Precious stones signify the truths
of heaven and the church transparent from good, n. 114, 9863, 9865,
9868, 9873, 9905. A window signifies the intellectual faculty which is
of the internal sight, n. 655, 658, 3391.
352 HEAVEN AND HELL
faculty is perfected. These are their enjoyments, because
gardens, flower-beds, grass-plots, and trees, correspond to
sciences, knowledges, and intelligence therefrom. * Those
who have ascribed all things to the Divine, regarding nature
as dead in comparison, but subservient to things spiritual,
and have confirmed themselves in this view, are in heavenly
light, with which all things before their eyes are penetrated
and exhibit innumerable variegations of light, which their
internal sight as it were immediately embraces ; and hence
they perceive interior delights. The things seen within their
houses are as of diamond, with similar variegations of light.
The walls of their houses, as already said, are like crystal,
thus also transparent, and in them appear as it were flow-
ing forms representative of heavenly things, and this also
with perpetual variety. These things are so because such
transparency corresponds to an intellect enlightened by the
Lord, the shadows being removed which arise from the
faith and love of natural things. Such are the things, and
infinite others, of which it is said by those who have been
in heaven, that they have seen what eye has never seen
and from the perception of Divine things communicated
to them from those who are there have heard what ear
has never heard. Those who have not acted clandestinely,
but have been desirous that all things which they thought
should be exposed to view so far as civil life permitted
because they have thought nothing but what was sincere
and just from the Divine in heaven have faces full of
light, and in the face from that light each of their affections
and thoughts is seen as in form, and their speech and
actions are as the images of their affections ; hence they
e A garden, a grove, and paradise, signify intelligence, n. 100, 108,
3220. Therefore the ancients celebrated holy worship in groves, n.
2722, 4552. Flowers and flower-beds signify truths learned and knowl-
edges, n. 9553. Herbs, grasses, and grass-plots signify truths learned,
n. 7571. Trees signify perceptions and knowledges, n. 103, 2163,
2682, 2722, 2972, 7692.
CORRESPONDING ENJOYMENTS AFTER DEATH 353
are loved more than others. When they are speaking the
face becomes a little obscure, but when they have done
speaking, the same things which they spoke appear together
in the face in full view. All things also which exist around
them, because they correspond to what is within them, are
in such an appearance that it is clearly perceived by others
what they represent and signify. Spirits whose delight has
been to act clandestinely, when they see them at a distance
shun them, and appear to themselves to creep away from
them like serpents. Those who have regarded adulteries
as most wicked, and have lived in the chaste love of mar-
riage, are beyond all others in the order and form of
heaven, and hence in all beauty and continually in the
flower of youth. The enjoyments of their love are ineffa-
ble and they increase to eternity ; for into that love all the
delights and joys of heaven flow, because the love descends
from the conjunction of the Lord with heaven and with the
church, and in general from the conjunction of good and
truth, which conjunction is heaven itself in general, and
with each angel in particular (see above, n. 366-386). But
what their outward enjoyments are cannot be described by
human words. These are only a few of the things that
have been told me about the correspondences of the enjoy-
ments given to those who are in heavenly love.
490. From this it may be known that the enjoyments of
all after death are turned into corresponding ones, the love
itself still remaining to eternity ; as for example marriage
love, the love of what is just, sincere, good, and true, the
love of science and of knowledge, the love of intelligence
and wisdom, and the rest. What flow from these loves, as
streams from their fountains, are enjoyments, and these
permanent, but exalted to a superior degree when raised
from natural to spiritual.
354 HEAVEN AND HELL
THE FIRST STATE OF MAN AFTER DEATH.
491. There are three states which man passes through
after death, before he comes either into heaven or into
hell ; the first state is that of his exteriors, the second is
that of his interiors, and the third is that of his prepara-
tion. Man passes through these states in the world of
spirits. There are some however who do not pass through
these states, but immediately after death are either taken
up into heaven or cast into hell. Those who are immedi-
ately taken up into heaven are those who have been regen-
erated and thus prepared for heaven, in the world. Those
who are so regenerated and prepared that they have need
only to reject natural impurities with the body, are taken
by angels immediately into heaven. I have seen them
taken up soon after the hour of death. But those who
have been inwardly wicked, while outwardly in appearance
good, and have thus filled up the measure of their wicked-
ness with wiles and used goodness as a means of deceiving,
are immediately cast into hell. I have seen some such cast
into hell directly after death ; one of the most deceitful
with his head downward and feet upward, and others in
other ways. There are also some who immediately after
death are cast into caverns and thus separated from those
who are in the world of spirits, from which they are taken
out and let in again by turns. They are such as under civil
pretences have dealt wickedly with the neighbor. But all
these are few in comparison with those who are kept in the
world of spirits and there according to Divine order undergo
preparation for heaven, or for hell.
492. As to the first state, which is that of the exteriors,
man comes into it immediately after death. Every man as
to his spirit has exteriors and interiors. The exteriors of
the spirit are the means by which it accommodates the
man's body in the world, especially his face, speech, and
THE FIRST STATE OF MAN AFTER DEATH 355
gestures, to fellowship with others ; but the interiors of the
spirit are what belong to its own proper will and thought,
which are rarely manifested in the face, speech, and ges-
ture. For man is accustomed from childhood to make a
show of friendship, benevolence, and sincerity, and to con-
ceal the thoughts of his own proper will ; hence from habit
he leads a moral and civil life outwardly, whatever he may
be inwardly ; and the effect of this habit is, that man
scarcely knows his interiors and does not attend to them.
493. The first state of man after death is similar to his
state in the world, because he is then in like manner in his
exteriors ; he has also a similar face, similar speech, and a
similar disposition, thus a similar moral and civil life. And
so he does not know but he is still in the world, unless he
pays attention to the things that he meets and to what was
said to him by the angels when he was raised up, that he is
now a spirit (n. 450). Thus one life is continued into the
other, and death is only the passage.
494. From this resemblance of a man's spirit, when
lately from the world, to his appearance there, he is then
recognized by his friends and by those whom he had known
in the world ; for spirits perceive the person not only from
his face and speech, but also from the sphere of his life
when they approach. Every one in the other life when
he thinks of another, brings up to himself his face in
thought and at the same time some things of his life ; and
when he does this, the- other becomes present, as if he
were summoned and called. This is so in the spiritual
world from the fact that thoughts are there communicated
and there is not such space there as in the natural world
(see above, n. 191-199). Hence all when they first come
into the other life are recognized by their friends, their rel-
atives, and those known to them in any way ; and they talk
together and afterward associate, according to their friend-
ship in the world. I have frequently heard that those who
have come from the world rejoiced at seeing their friends
356 HEAVEN AND HELL
again, and that their friends on their part rejoiced that they
had come. Very commonly a husband and wife come to-
gether and congratulate each other. And they remain
together, but this for a longer or a shorter time, according
to their delight in living together in the world. If true
marriage love, which is the conjunction of minds from
heavenly love, has not united them, after remaining to-
gether some time they are separated. And if the minds
of the parties were in disagreement and were inwardly
averse to each other, they burst forth into open enmity and
sometimes into combat; notwithstanding which they are
not separated until they enter the second state, which will
be treated of presently.
495. Since the life of spirits recently from the world is
not unlike their former life, and as they do not, know any-
thing about the state of the life after death, nor any thing
about heaven and hell, except what they have learned from
the sense of the letter of the Word, and from preaching
from it, after wondering that they are in a body and in
every sense which they had in the world, and that they see
similar objects, they become eager to know what heaven is,
what hell is, and where they are. They are then instructed
by friends in regard to the state of eternal life, and are led
about to various places and into various companies, and
some times into cities also into gardens and paradises
in general to magnificent things, such as delight the out-
ward senses they then have. Then by turns they are brought
into their thoughts which they had in the life of the body,
in regard to the state of their soul after death, and heaven
and hell ; and this even till they feel indignant at their en-
tire ignorance of such things, and likewise at that of the
church. Almost all desire to know whether they shall
come into heaven. Most of them believe that they shall,
because in the world they have led a moral and civil life ;
not considering that the bad and the good lead a similar
life outwardly, alike doing good to others and frequenting
THE FIRST STATE OF MAN AFTER DEATH 35/
places of public worship, hearing sermons, and praying;
and not knowing at all that outward deeds and outward
acts of worship do nothing, but the inward states from
which outward acts proceed. -Scarce one out of thousands
knows what inward states are, and that in them is heaven
and the church for man ; and still less that outward acts
are such as the intentions and thoughts are, and that in
these are love and faith from which they are. And when
they are instructed, they do not comprehend that thinking
and willing are of any avail, but only speaking and acting.
Such for the most part are they who come at this day from
the Christian world into the other life.
496. They are, however, explored by good spirits as to
their quality, and this in various ways, since in this first
state the wicked as well as the good speak what is true and
do good actions. This is from the cause mentioned above,
that they have alike lived morally in outward form, since
they have lived in governments and under laws, and have
thereby acquired the reputation of being just and sincere
and have secured favor, and thus beeri exalted to honors
and obtained wealth. But evil spirits are distinguished from
the good principally by this, that the evil attend eagerly to
what is said about outward things, and little to what is said
about inward things, which are the truths and goods of the
church and of heaven : these things indeed they hear, but
not with attention and joy. They are also distinguished by
this, that they frequently turn themselves to certain quar-
ters, and when left to themselves follow the paths which
are in that direction. From the quarters to which they
turn and the paths in which they go, it is ascertained what
the love is which leads them.
497. All the spirits who arrive from the world are indeed
attached to some society in heaven, or to some society in
hell, but only as to their interiors ; and yet the interiors
are not manifested to any one so long as they are in exte-
riors, for outward things hide and cover inward things,
3$8 HEAVEN AND HELL
especially with those who are in interior evil. But after-
ward they appear manifest, when they come into the second
state, because then their interiors are opened and the ex-
teriors laid asleep.
498. This first state of man after death continues with
some for days, with some for months, and with some for a
year ; but seldom with any one beyond a year : with each
a shorter or a longer time according to the agreement and
disagreement of interiors with exteriors. For with every
one the exteriors and interiors must make one and must
correspond, no one being allowed in the spiritual world to
think and will in one way and to speak and act in another.
Every one there must be the image of his own affection or
his own love, and therefore such as he is inwardly, such he
must be outwardly. For this reason a spirit's exteriors are
first disclosed and reduced to order, that they may serve as
a plane corresponding to the interiors.
SECOND STATE OF MAN AFTER DEATH.
499. The second state of man after death is called the
state of his interiors, because he is then let into the inte-
riors which are of his mind, or of his will and thought ;
and the exteriors, in which he had been in his first state,
are laid asleep. Whoever attends to man's life and speech
and actions, may know that every one has both exteriors
and interiors, or exterior and interior thoughts and inten-
tions. This he may know from the following considera-
tions : in society one thinks of others according to what he
has heard and learned of them, from report or from con-
versation ; but he does not speak with them according to
his thought, and though they be evil, still he treats them
with civility. That this is so, we very well know from pre-
tenders and flatterers, who speak and act quite differently
flECOND STATE OF MAN AFTER DEATH 359
from what they think and will ; and from hypocrites, who
speak about God and heaven and the salvation of souls
and the truths of the church and their country's good and
their neighbor, as if from faith and love, when yet in heart
they do not so believe, but love themselves alone. From
this it may be evident that there are thoughts of two kinds,
one exterior and the other interior ; and that such persons
speak from exterior thought, and from interior thought are
of a different sentiment, and that these two thoughts are
separated, care being taken lest the interior should flow
into the exterior and in any manner appear. Man is so
formed from creation that interior thought should make
one with exterior by correspondence ; and it likewise does
so make one with those who are in good, for they think
and speak only what is good. But with those who are in
evil, interior thought does not make one with exterior, for
they think what is evil and speak what is good. With
them order is inverted, for they have good without and evil
within. Hence evil with them has dominion over good
and subjects it to itself as a servant, that it may serve it
as a means to obtain its ends, which are of their love. And
such an end being in the good which they speak and do,
it is evident that their good is not good, but infected with
evil, however it may appear as good in outward form to
those who are not acquainted with their interiors. It is
otherwise with those who are in good, for with them order
is not inverted, but good from interior thought flows into
exterior, and thus into word and deed. This is the order
into which men were created ; for thus their interiors are
in heaven and in the light of heaven, and since the light
of heaven is the Divine truth proceeding from the Lord,
consequently is the Lord in heaven (n. 126-140), they are
led by the Lord. These things are said that it may be
known that every man has interior thought and exterior
thought, and that they are distinct from each other. When
thought is mentioned, will is also meant, for thought is
360 HEAVEN AND HELL
from the will, since no one can think without will. From
these things it is plain what is meant by the state of man's
exteriors and the state of his interiors.
500. When we speak of will and of thought, then by
will is also meant affection and love, likewise all the enjoy-
ment and pleasure which are of affection and love, because
they have reference to the will as to their subject since
what a man wills, this he loves and feels as enjoyable and
pleasurable ; and on the other hand, what a man loves and
feels as enjoyable and pleasurable, this he wills. And by
the thought is then meant also all that by which man con-
firms his affection or his love ; for the thought is nothing
else than the form of the will, or that whereby what man
wills may appear in light. This form is presented by various
rational analyses, which derive their origin from the spirit-
ual world and belong properly to the spirit of man.
501. It is to be known that man is altogether such as
he is as to his interiors, and not such as he is as to his
exteriors separate from the interiors. The reason is that
the interiors are of his spirit and man's life is the life of his
spirit, for from this the body lives. For this reason also
such as a man is as to his interiors, such he remains to
eternity. But the exteriors, as they belong also to the
body, are separated after death, and those of them which
adhere to the spirit are laid asleep and only serve as a
plane for the interiors, as was shown above in treating of
man's memory remaining after death. Hence it is evident
what is man's own and what is not his own, namely, that
with the wicked all which is of the exterior thought from
which they speak, and of the exterior will from which they
act, is not their own, but that which is of their interior
thought and will.
502. When the first state is passed through, which is the
state of the exteriors treated of in the preceding chap-
ter the man-spirit is let into the state of his interiors, or
into the state of his interior will and its thought, in which
SECOND STATE OF MAN AFTER DEATH 361
he had been in the world when left to himself to think
freely and without restraint. Into this state he glides with-
out being aware of it, just as in the world, when he with-
draws his thought nearest to the speech, or from which he
speaks, toward his interior thought and abides in that.
When therefore the man-spirit is in this state, he is in him-
self and in his very life ; for to think freely from his own
affection is the very life of man, and is himself.
503. The spirit in this state thinks from his very will,
thus from his very affection, or from his very love ; and then
the thought makes one with the will, and one in such a
manner that he scarcely appears to think, but to will. It
is nearly the same when he speaks, yet with the difference
that he speaks with some fear of the thoughts of the will
going forth naked, since by conventional life in the world
this habit had become of his will.
504. All men whatever are let into this state after death,
because it is the state belonging to their spirit ; the former
state is such as the man was in spirit when in company,
which is not his own. That this state, of the exteriors, in
which man is at first after death as shown in the preced-
ing chapter is not his own, may be evident from several
considerations ; as from this, that spirits not only think,
but also speak from their own affection, for their speech is
from that affection, as was said and shown in the chapter
on the speech of angels (n. 234-245). The man also
thought in this way in the world when he thought within
himself, for then he did not think from the words of his
mouth, but only saw the things in mind, and saw more
within a minute than he could afterward utter in half an
hour. That the state of the exteriors is not man's own or
his spirit's own, is also plain from this, that when he is in
company in the world, he speaks according to the laws of
moral and civil life, and then interior thought rules the ex-
terior, as one person rules another, to prevent its passing
beyond the limits of decorum and good manners. The
362 HEAVEN AND HELL
same is manifest also from this, that when man thinks
within himself, he thinks in what manner he must speak
and act in order to please and secure friendship, good will,
and favor, and this by unnatural means, thus otherwise than
he would do if he acted in accordance with his own will.
From these things it is evident that the state of the inte-
riors, into which the spirit is let, is his own state, and was
the man's own state when he lived in -the world.
505. When the spirit is in the state of his interiors, it
then manifestly appears of what quality the man was in
himself when in the world, for he then acts from his own
self. He who was interiorly in good in the world, then acts
rationally and wisely, indeed, more wisely than in the world,
because he is released from connection with the body, and
thus from terrestrial things, which caused obscurity and in-
terposed as it were a cloud. But he who was in evil in the
world, then acts foolishly and insanely, even more insanely
than in the world, because he is in freedom and under no
restraint. For when he lived in the world, he was sane in
outward appearance, since he thereby feigned himself a
rational man ; but when the outward appearance is taken
away from him, his insanities are revealed. A wicked per-
son who outwardly takes on the semblance of a good man,
may be compared to a covered vessel shining and polished
on the outside, within which is hidden filth of all kinds, in
accordance with the Lord's saying, Ye are like unto whited
sepulchres, which outwardly appear beautiful, but within are
full of dead men's bones, and of all uncleanness (Matt,
xxiii. 27).
506. All who have lived in good in the world and have
acted from conscience, who are those that have acknowl-
edged the Divine and have loved Divine truths, especially
those who have applied them to life, appear to themselves
when let into the state of their interiors, like those who are
awakened out of sleep, and like those who from shade enter
into light. They think also from the light of heaven, thus
SECOND STATE OF MAN AFTER DEATH 363
from interior wisdom, and they act from good, thus from
interior affection. Heaven also flows into their thoughts
and affections with interior blessedness and delight, of which
before they knew nothing ; for they have communication
with the angels of heaven. Then also they acknowledge
the Lord and worship Him from their very life, for they
are in their own proper life when in the state of their inte-
riors, as was said just above (n. 505) ; and they likewise ac-
knowledge and worship Him from freedom, for freedom is
of interior affection. In this way they recede also from ex-
ternal sanctity and come into internal sanctity, in which true
worship really consists. Such is the state of those who have
lived a Christian life according to the precepts in the Word.
But wholly contrary is the state' of those who in the world
have lived in evil, and who have had no conscience and
have in consequence denied the Divine ; for all who live in
evil, inwardly in themselves deny the Divine, howsoever they
may think in outward thought that they do not deny but
acknowledge ; since to acknowledge the Divine and to live
wickedly are opposites. Such persons appear in the other
life, when they come into the state of their interiors and are
heard to speak and seen to act, as infatuated ; for from
their evil lusts they burst forth into all abominations, into
contempt of others, ridicule and blasphemy, hatred and
revenge. They plot intrigues, some with such cunning and
malice that it can scarcely be credited that any thing of the
kind could exist in any man ; for they are then in a free
state to act according to the thoughts of their will, because
they are separated from outward conditions which restrained
and checked them in the world. In a word they are de-
prived of rationality, because in the world their reason had
its seat not in their interiors, but in their exteriors, and yet
they then appear to themselves wiser than others. Such
being their character, when they are in this second state
they are remitted by short intervals into the state of their
exteriors, and then into the memory of their actions when
364 HEAVEN AND HELL
they were in the state of their interiors. Some of them are
then ashamed and acknowledge that they have been insane ;
some are not ashamed ; some are indignant at not being
allowed to remain continually in the state of their exteriors.
But it is shown to these what their quality would be if they
were continually in this state, namely, that they would clan-
destinely attempt such things as they did in the state of
their interiors, and by appearances of goodness, of sincer-
ity and justice, would seduce the simple in heart and faith,
and would wholly destroy themselves ; for their exteriors
would burn at length with a similar fire as their interiors,
and it would consume all their life.
507. When spirits are in this second state, they appear
just such as they had been in themselves in the world, and
what they had done and spoken in concealment is made
manifest ; for then, as no outward considerations restrain
them, they speak and endeavor to act openly in the same
way as they had before done in secret, not being afraid for
their reputation as in the world. They are also then brought
into many states of their evils, that their nature may appear
to angels and good spirits. Thus hidden things are laid
open and secret things are uncovered, according to the
Lord's words : There is nothing covered that shall not be
revealed, and hid that shall not be known : whatsoever ye
have said in the darkness, shall be heard in the light, and
what ye have spoken in the ear in closets, shall be preached
on the housetops (Luke xii. 2, 3). And in another place:
/ say unto you, that eiiery idle word that men shall speak,
they shall give account thereof in the day of judgment
(Matt. xii. 36).
508. What is the nature of the wicked in this state, can-
not be described in a few words, for every one is then
insane according to his lusts, and these are various. I shall
therefore mention only some special instances, from which
a conclusion may be formed in regard to the rest. They
who have loved themselves above all things, and in their
SECOND STATE OF MAN AFTER DEATH 365
offices and employments have regarded self-honor, and
have performed uses not for the sake of uses and their
own delight in them, but for the sake of reputation, that
they might by means of them be esteemed more worthy
than others, and have thus been delighted with the fame
of their own honor, are more stupid in this second state
than others ; for in proportion as any one loves himself he
is removed from heaven, and in proportion as he is re-
moved from heaven, he is removed from wisdom. But they
who have been in self-love, and at the same time have been
crafty and have raised themselves to honors by artful prac-
tices, join in fellowship with the worst of spirits and learn
magic arts, which are abuses of Divine order, by which
they trouble and infest all who do not honor them. They
lay snares, they foment hatred, they burn with revenge, and
desire to vent their rage upon all who do not submit them-
selves, rushing into all these enormities just so far as the
fiendish crew favors them ; and at length they consider in
their heart in what manner they may ascend into heaven
to destroy it, or to be worshipped there as gods : to such
lengths does their madness go. Papists who have been
of this nature are more insane than the rest, for they
cherish the belief that heaven and hell are subject to their
power, and that they can remit sins at pleasure, claiming to
themselves all that is Divine and calling themselves Christ.
Their persuasion of this is so strong that wherever it flows
in, it disturbs the mind and induces darkness even to pain.
They are nearly the same in both states, but in the second
they are without rationality. Of their insanities and their
lot after this state, some particulars will be told in the
small work on The Last Judgment and the Destruction of
Babylon. Those who have attributed creation to nature,
and hence have in heart, if not with the mouth, denied
the Divine, and consequently all things of the church and
of heaven, associate with their like in this state, and call
every one a god who excels in craftiness, worshipping him
366 HEAVEN AND HELL
with Divine honor. I have seen such spirits in an assembly
adoring a magician, debating about nature, and behaving
like fools, as if they were beasts under a human form, while
among them were some who in the world had been in sta-
tions of dignity, and some who in the world were believed
learned and wise. So also with others, with variety. From
these few instances it may be concluded what is the quality
of those whose interiors, of the mind, are closed toward
heaven, as is the case with all who have not received any
influx out of heaven through acknowledgment of the Di-
vine and a life of faith. Every one may judge from him-
self what would be his quality if he were of such a nature,
and were allowed to act without fear of the law and of
the loss of life, and with no outward restraints, such as fear
of suffering in his reputation, and of being deprived of
honor, gain, and their pleasures. Nevertheless the insanity
of these spirits is restrained by the Lord, that it may not
rush beyond the limits of use ; for some use is served by
every one even of such a nature as this. Good spirits see
in them what evil is and what is its quality, and what the
quality of man is if he be not led of the Lord. It is also
a use that by their means similar wicked spirits are col-
lected together and separated from the good ; also that
the truths and goods which the wicked have professed and
feigned outwardly, are taken away from them, and they are
brought into the evils of their life and the falsities of
evil, and are thus prepared for hell. For no one comes into
hell until he is in his own evil and the falsities of evil, since
no one is suffered there to have a divided mind, that is, to
think and speak one thing and to will another. Every evil
spirit must there think what is false from evil, and speak
from the falsity of evil, both from the will, thus from his
own love and its delight and pleasure ; just as he thought
in the world, in his spirit, that is, as he thought in himself
when from interior affection. The reason is that the will
is the man himself, and not the thought, only so far as it
SECOND STATE OF MAN AFTER DEATH 367
partakes of the will, and the will is the very nature itself
or disposition of the man ; thus to be let into his will is to
be let into his nature or disposition, and likewise into his
life ; for man by his life puts on a certain nature, and after
death remains such as is the nature that he has procured
to himself by his life in the world ; and this nature with
the wicked can no longer be amended and changed by
means of the thought, or understanding of truth.
509. Evil spirits, when they are in this second state,
inasmuch as they rush into evils of every kind, are wont
to be frequently and grievously punished. Punishments in
the world of spirits are manifold, nor is any respect had to
person, whether he had been in the world a king or a
servant. Every evil brings with itself punishment, the two
making one ; whoever therefore is in evil, is also in the
punishment of evil. But still no one in the other world
suffers punishment on account of the evils which he had
done in this world, but on account of the evils which he
then does. Yet it amounts to the same, and is the same
thing, whether it be said that men suffer punishment on
account of their evils in the world, or that they suffer pun-
ishment on account of the evils which they do in the other
life, inasmuch as every one after death returns into his own
life, and thus into similar evils, his nature remaining the
same as it had been in the life of the body (n. 470-484).
That they are punished, is because the fear of punishment
is the only means of subduing evils in this state. Exhorta-
tion is no longer of any avail, neither instruction, nor the
fear of the law and loss of reputation, since every one now
acts from his nature, which cannot be restrained nor broken
except by punishments. But good spirits are never pun-
ished, though they had done evils in the world, for their
evils do not return ; and I have learned that their evils were
of another kind or nature than those of evil spirits, not
being done purposely contrary to the truth, and not from
any other evil heart than what they received hereditarily
368 HEAVEN AND HELL
from their parents, into which they were carried from a
blind enjoyment when they were in externals separate from
internals.
510. Every one comes to his own society in which his
spirit has been in the world ; for every man as to his spirit
is conjoined to some society, either infernal or heavenly
a wicked man to an infernal society, a good man to a
heavenly society to which he returns after death (see
n. 438). The spirit is brought to that society by successive
steps and at length enters it. An evil spirit when he is in
the state of his interiors is turned by degrees toward his
own society, and at length directly to it, before this state
is ended ; and when this state is ended, then he himself
casts himself into the hell where his like are. The act
itself of casting appears to the sight like one falling head-
long, with the head downward and the feet upward. The
reason that it so appears is, that he is in inverted order,
having loved infernal things and rejected heavenly things.
Some evil spirits in this second state by turns enter the
hells and likewise come out again, but these do not then
appear to fall headlong, as when they are fully vastated.
The society itself in which they were as to their spirit in
the world, is likewise shown to them when they are in the
state of their exteriors, that they may thereby know that
they were in hell even in the life of the body ; yet not in
a similar state with those who are in hell itself, but in a
similar state with those who are in the world of spirits ; of
whose state, in comparison with that of those who are in
hell, more will be said hereafter.
511. The separation of evil spirits from good spirits is
effected in this second state ; for in the first state they are
together, since while a spirit is in his exteriors he is as he
was in the world, thus the evil with the good and the good
with the evil ; but it is otherwise when he is brought into
his interiors, and left to his own nature or will. The sepa-
ration of evil spirits from the good is effected by various
THIRD STATE OF MAN AFTER DEATH 369
means, generally by their being led about to those societies
with which they had communication by good thoughts
and affections in their first state, and so to those societies
which they had induced to believe by outward appearances
that they were not evil. For the most part they are led
about through a wide circle, and everywhere shown to good
spirits such as they really are. At the sight of them the
good spirits turn themselves away, and then at the same
time the evil spirits who are being led about, turn away
their faces from the good to the quarter where their infernal
society is, into which they are about to come not to men-
tion other methods of separation, which are many.
THIRD STATE OF MAN AFTER DEATH, WHICH IS THE
STATE OF INSTRUCTION OF THOSE WHO COME INTO
HEAVEN.
512. The third state of man after death, or of his spirit,
is a state of instruction. This state is for those who come
into heaven and become angels, but not for those who
come into hell, since these cannot be instructed and their
second state is therefore also their third, ending in this,
that they are wholly turned to their own love, thus to the
infernal society which is in similar love. When this is
effected; they then think and will from that love ; and be-
cause that love is infernal, they will nothing but what is
evil and think nothing but what is false, these things being
their enjoyments, because they are of their love ; and hence
they reject everything good and true, which they had before
adopted because it served as means for their love. But the
good are brought from the second state into the third,
which is the state of their preparation for heaven, by in-
struction. For no one can be prepared for heaven, except
by knowledge of what is good and true, thus except by in-
370 HEAVEN AND HELL
struction ; since no one can know what spiritual good and
truth are, and what evil and falsity, which are their opposites,
unless he be instructed. What civil and moral good and
truth are, which are called justice and sincerity, may be
known in the world, because in the world there are civil
laws which teach what is just, and there is the intercourse
of society, in which man learns to live according to moral
laws, all of which have reference to what is sincere and
right. But spiritual good and truth are not learned from
the world, but from heaven. They may indeed be known
from the Word, and from the doctrine of the church which
is derived from the Word, but still they cannot flow into
life, unless man as to the interiors which are of his mind
is in heaven ; and man is then in heaven when he acknowl-
edges the Divine, and at the same time acts justly and sin-
cerely, seeing that he ought so to act because it is required
in the Word. Thus he lives justly and sincerely for the
sake of the Divine, and not for the sake of himself and the
world, as ends. But no one can so act unless he be first
instructed, as that there is a God, that there is a heaven
and a hell, that there is a life after death, that God ought
to be loved above all things, and that the neighbor ought
to be loved as himself, and that what is in the Word ought
to be believed, because the Word is Divine. Without the
knowledge and acknowledgment of these things man can-
not think spiritually, and without thought about them he
does not will them ; for the things which a man does
not know he cannot think, and the things which he does
not think he cannot will. When therefore man wills those
things, then heaven flows in, that is, the Lord through
heaven, into the life of man ; for He flows into the will,
and through the will into the thought, and through both
into the life, inasmuch as from them is all the life of
man. From these things it is plain that spiritual good and
truth are not learned from the world, but from heaven, and
that no one can be prepared for heaven but by means of
THIRD STATE OF MAN AFTER DEATH 371
instruction. As far also as the Lord flows into the life of
any one, so far He instructs him, for so far He enkindles
the will with the love of knowing truths, and enlightens the
thought to know them ; and as far as these things take
place, so far the interiors of man are opened and heaven
is implanted in them ; and again so far what is Divine and
heavenly flows into the sincere things of moral life, and
into the just things of civil life with man, and makes them
spiritual, inasmuch as man then does them from the Divine,
because for the sake of what is Divine. For the sincere
and just things of moral and civil life which man does from
that source are the very effects of spiritual life ; and the
effect derives all that it has from its efficient cause ; for
such as the cause is, such is the effect.
513. Instructions are given by angels of many societies,
especially of those in the northern and southern quarters,
for the reason that they are in intelligence and wisdom
from the knowledge of good and truth. The places of in-
struction are to the north and are various, arranged and dis-
tinguished according to the kinds and varieties of heavenly
good, that all and each may be there instructed according
to their disposition and faculty of reception, the places ex-
tending round about to a considerable distance. The good
spirits who are to be instructed are brought thither by the
Lord when they have passed through their second state in
the world of spirits, but still not all ; for those who have
been instructed in the world have also been prepared there
by the Lord for heaven, and are taken up into heaven by
another way some immediately after death, some after
a short stay with good spirits, where the grosser things of
their thoughts and affections, which they contracted from
honors and riches in the world, are removed, and thus they
are purified. Some are first vastated, which is effected in
places under the soles of the feet, called the lower earth,
where some suffer severely ; these are they who have con-
firmed themselves in falsities, and still have led good lives ;
3/2 HEAVEN AND HELL
for falsities confirmed inhere with much force, and until
they are dispersed, truths cannot be seen, thus cannot be
received. But the subject of vastations with the modes in
which they are effected, has been treated of in the ARCANA
CCELESTIA, from which the notes below have been col-
lected.'*
5 14. All who are in places of instruction dwell separately ;
There are vastations in the other life, that is, they who come
thither from the world are vastated, n. 698, 7122, 7474, 9763. The well-
disposed are vastated as to falsities, and the evil as to truths, n. 7474,
7541, 7542. The well-disposed have vastations in order that they may
put off what is of the earth and the world, contracted while they lived
in the world, n. 7186, 9763; and that evils and falsities may be removed,
and thus place may be given for the influx of goods and truths out of
heaven from the Lord, and the faculty of receiving them, n. 7122, 9330.
They cannot be elevated into heaven until such things are removed,
because they do not agree with heavenly things and stand in their way,
n. 6928, 7122, 7186, 7541, 7542, 9763. Thus likewise they are pre-
pared who are to be elevated into heaven, n. 4728, 7090. It is danger-
ous to come into heaven before being prepared, n. 537, 538. The state
of enlightenment and the joy of those who come out of vastation and
are elevated into heaven, and their reception there, n. 2699, 2701, 2704.
The region where those vastations are effected is called the lower earth,
n. 4728, 7090. That region is under the soles of the feet, surrounded
by the hells; its quality described, n. 4940-51, 7090; from experi-
ence, n. 699. What the hells are which infest and vastate more than
the rest, n. 7317, 7502, 7545. They who have infested and vastated
the well-disposed, afterward fear them, shun them, and hold them in
aversion, n. 7768. Those infestations and vastations take place in dif-
ferent modes, according to the clinging of evils and falses, and con-
tinue according to what and how great they are, n. 1106-13. Some
are willing to be vastated, n. 1 107. Some are vastated by fears, n. 4942.
Some by infestations from their evils which they have done in the world,
and from their falsities which they have thought in the world, from
which they have anxieties and pangs of conscience, n. 1 106. Some by
spiritual captivity, which is ignorance and interception of truth, con-
joined with the desire of knowing truths, n. 1 109, 2694. Some by
sleep; some by a middle state between wakefulness and sleep, n. 1108.
They who have placed merit in works, appear to themselves to cut
wood, n. 1 1 IO. Others in other ways, with much variety, n. 699.
THIRD STATE OF MAN AFTER DEATH 373
for as to their interiors they are connected each with the soci-
ety of heaven to which he is about to come. Since there-
fore the societies of heaven are arranged according to the
heavenly form (see above, n. 200-212), so likewise are the
places where instructions are given ; on which account,
when those places are viewed from heaven, there appears
there as it were a heaven in a lesser form. They extend
themselves in length from east to west, and in breadth from
south to north ; but the breadth is to appearance less than
the length. The arrangement in general is as follows. In
front are those who died infants, and have been brought up
in heaven to the age of early youth, and who after passing
the state of their infancy with those who have had the care
of them, are brought hither by the Lord and instructed.
Behind these are the places where those are instructed who
died adults, and who in the world were in affection for
truth from the good of life. Behind them are those who
have professed the Mohammedan religion, and in the world
have led a moral life and acknowledged one Divine, and
the Lord as the very Prophet ; these when they recede
from Mohammed, because he is not able to help them,
accede to the Lord and worship Him and acknowledge
His Divinity, and then are instructed in the Christian reli-
gion. Behind these more to the north, are the places of
instruction of various heathen nations, who in the world
have led a good life in conformity with their religion and
have thereby acquired a kind of conscience, and have done
what is just and right, not so much on account of the laws
of their government as on account of the laws of religion,
which they believed ought to be sacredly observed, and in
no way violated by deeds. All these when they are in-
structed, are easily led to acknowledge the Lord, because it
is impressed on their hearts that God is not invisible, but
visible under a human form. These in number exceed all
the rest, and the best of them are from Africa.
515. But all are not instructed alike, nor by like socie-
374 HEAVEN AND HELL
ties of heaven. They who from infancy have been educated
in heaven, are instructed by angels of the interior heavens,
since they have not imbibed falsities from falsities of reli-
gion, nor defiled their spiritual life with pollution from hon-
ors and riches in the world. They who have died adult
are mostly instructed by angels of the lowest heaven, be-
cause these angels are better suited to them than the angels
of the interior heavens, for the latter are in interior wisdom,
which is not as yet received by them. But the Mohamme-
dans are instructed by angels who had been in the world in
the same religion, and had been converted to Christianity.
The heathen likewise are instructed by their respective
angels.
516. All instruction is given there from doctrine derived
from the Word, and not from the Word without doctrine.
Christians are instructed from heavenly doctrine, which is
in entire agreement with the internal sense of the Word.
All others, as the Mohammedans and the heathen, are in-
structed from doctrines adapted to their apprehension,
which differ from heavenly doctrine only in this, that spir-
itual life is taught by moral life in agreement with the good
dogmas of their religion, from which they have derived
their life in the world.
517. Instructions in the heavens differ from instructions
on earth in this, that knowledges are not committed to
memory, but to life ; for the memory of spirits is in their
life, inasmuch as they receive and imbibe all things which
are in agreement with their life, and do not receive, still
less imbibe, those things which are not in agreement ; for
spirits are affections, and hence in a human form similar
to their affections. This being the case with them, affec-
tion for truth is continually inspired for the sake of the uses
of life ; for the Lord provides that every one may love the
uses suited to his genius, which love is also exalted by the
hope of becoming an angel. And since all the uses of
heaven have reference to the common use which is for
THIRD STATE OF MAN AFTER DEATH 375
the Lord's kingdom, this kingdom being their country
and since all special and particular uses are excellent in
proportion as they more nearly and more fully regard that
common use, therefore all special and particular uses, which
are innumerable, are good and heavenly. With every one
therefore affection for truth is conjoined with affection for
use, so that they make one ; by this means truth is im-
planted in use, so that the truths which they learn are truths
of use. In this way angelic spirits are instructed and pre-
pared for heaven. Affection for truth meet for use is insin-
uated by various means, most of which are unknown in the
world ; chiefly by representatives of uses, which in the spir-
itual world are presented in a thousand ways, and with such
delights and pleasures that they penetrate the spirit from
the interiors, of his mind, to the exteriors, of his body, and
thus affect the whole. Hence the spirit becomes as it were
his use ; and so when he comes into his society, into which
he is initiated by instruction, he is in his life when in his
use/ From these things it may be evident that knowl-
edges, which are outward truths, do not introduce any one
into heaven, but life itself, which is the life of use, im-
planted by knowledges.
518. There were some spirits who from their thought in
the world, had persuaded themselves that they should come
into heaven and be received before others, because they
were learned and knew many things from the Word and
from the doctrines of their churches, believing thus that
they were wise, and that they were meant by those of whom
b Every good has its delight from uses, and according to uses, and
likewise its quality; therefore such as the use is, such is the good, n.
3049, 4984, 7038. Angelic life consists in the goods of love and char-
ity, thus in performing uses, n. 454. Nothing in man is regarded by
the Lord, and hence by angels, but ends which are uses, n. 1317, 1645,
5854. The kingdom of the Lord is a kingdom of uses, n. 454, 696,
1 103, 3645, 4054, 7038. To serve the Lord is to perform uses, n. 7038.
Man's quality is according to the quality of uses, n. 1568, 3570, 4054,
6571, 6935, 6 93 8 > 10284.
37 HEAVEN AND HELL
it is said that they shall shine as the brightness of the fir-
mament, and as the stars (Daniel xii. 3). But they were
explored to see whether their knowledges resided in the
memory, or in the life. Those who were in genuine af-
fection for truth, thus for the sake of uses separate from
corporeal and worldly things which uses in themselves
are spiritual after being instructed, were also received
into heaven ; and it was then given them to know what it
is that shines in heaven, namely, that it is Divine truth,
which is there the light of heaven, in use, which is a plane
that receives the rays of that light and turns them into va-
rious splendors. But those with whom knowledges only
resided in the memory who had procured by means of
them the faculty of reasoning about truths, and of confirm-
ing what they accepted as principles, which, though false,
after confirmation they saw as truths since they were in
no light of heaven and were yet in the belief, from the
pride which frequently adheres to such intelligence, that
they were more learned than others, and would thus come
into heaven and be served by angels, were, for this reason
and that they might be withdrawn from their infatuated
faith, taken up to the first or lowest heaven, as for intro-
duction into an angelic society. But when they were in the
first entrance, at the inflowing of the light of heaven, they
began to be darkened in their eyes, then to be disturbed in
their understanding, and at length to gasp as at the point
of death ; and when they felt the heat of heaven, which is
heavenly love, they began to be inwardly tormented. They
were therefore cast down and were afterward instructed that
knowledge does not make an angel, but the life itself which
is obtained by knowledge ; since knowledge viewed in it-
self is out of heaven, but life procured by knowledge is
within heaven.
519. When, by instruction in the places above described,
spirits have been prepared for heaven which is effected
in a short time, on account of their being in spiritual ideas,
THIRD STATE OF MAN AFTKR DEATH 377
that comprehend many things at once they are then
clothed with angelic garments, mostly white, as of fine
linen ; and thus they are brought to the way which tends
upward to heaven, and are delivered to angel guards there,
and are then received by other angels and introduced into
societies, and into many blessed things. Afterward every
one is led by the Lord into his own society, which also is
effected by various ways, sometimes by winding paths.
The ways by which they are led are not known to any
angel, but to the Lord alone. When they come to their
own society, their interiors are opened, and since these are
conformable to the interiors of the angels who are in that
society, they are therefore immediately acknowledged and
received with joy.
520. To what has been said, I would add something re-
markable about the ways which lead from those places to
heaven, and by which the novitiate angels are introduced.
There are eight ways, two from each place of instruction,
one going up toward the east, the other to the west ; those
who come into the Lord's celestial kingdom are introduced
by the eastern way, but those who come to the spiritual
kingdom are introduced by the western way. The four
ways which lead to the Lord's celestial kingdom appear
adorned with olive trees and fruit trees of various kinds,
but those which lead to the Lord's spiritual kingdom appear
adorned with vines and laurels. This is from correspond-
ence, because vines and laurels correspond to affection for
truth and its uses, while olives and fruits correspond to
affection for good and its uses.
378 HEAVEN AND HELL
NO ONE COMES INTO HEAVEN FROM IMMEDIATE
MERCY.
521. THEY who are not instructed about heaven and the
way to heaven, also about the life of heaven with man,
suppose that to be received into heaven is only from mercy,
which is granted to those who are in faith and for whom
the Lord intercedes, thus that it is merely admission out
of favor; consequently, that all men whatsoever may be
saved by the Lord's good pleasure ; and indeed some con-
ceive that this may be the case even with all in hell. But
those who think so know nothing of man, that he is just
such as his life is, and that his life is such as his love is,
not only as to the interiors which are of his will and under-
standing, but also as to the exteriors which are of his body ;
and that the bodily form is only an outward form, in which
the interiors present themselves in effect ; and hence that
the whole man is his own love (see above, n. 363). Nor
do they know that the body does not live from itself, but
from its spirit, and that the spirit of man is his very affec-
tion itself, and that his spiritual body is nothing else than
the man's affection in a human form, such as it also appears
in after death (see above, n. 453-460). So long as these
things are unknown, man may be induced to believe that
salvation is nothing but the Divine good pleasure, which is
called mercy and grace.
522. What Divine mercy is shall first be told. Divine
mercy is pure mercy toward the whole human race to save
it, and it is likewise continual with every man, and never
recedes from any one ; so that whoever can be saved, is
saved. And yet no one can be saved but by Divine means,
which are revealed by the Lord in the Word. Divine
means are what are called Divine truths ; these teach in
what manner man is to live in order that he may be saved ;
by those truths the Lord leads man to heaven, and by them
NO ONE SAVED BY IMMEDIATE MERCY 379
implants in him the life of heaven. This the Lord does
with all ; but the life of heaven cannot be implanted in any
one who does not abstain from evil, since evil opposes it.
So far therefore as man abstains from evil, so far the Lord
out of pure mercy leads him by His Divine means, and
this from infancy to the end of his life in the world, and
afterward to eternity. This is the Divine mercy which is
meant. Hence it is evident that the mercy of the Lord
is pure mercy, but not immediate, that is, such as to save
all out of good pleasure, however they may have lived.
523. The Lord never does anything contrary to order,
because He Himself is Order. Divine truth proceeding
from the Lord is what makes order, and Divine truths are
the laws of order, according to which the Lord leads man.
For this reason to save man by immediate mercy is con-
trary to Divine order, and what is contrary to Divine order
is contrary to the Divine. Divine order is heaven with
man, and this order man has perverted with himself by a
life contrary to the laws of order, which are Divine truths.
Into this order man is brought back by the Lord out of
pure mercy, by means of the laws of order ; and so far as
he is brought back, so far he receives heaven in himself;
and he who receives heaven in himself, comes into heaven.
Hence again it is plain that the Divine mercy of the Lord
is pure mercy, but not immediate mercy . a
a Divine truth proceeding from the Lord is that from which order
is, and Divine good is the essential of order, n. 1 728, 2258, 8700, 8988.
Hence the Lord is order, n. 1919,2011,5110,5703, 10336, 10619.
Divine truths are the laws of order, n. 2447, 7995. The whole heaven
is arranged by the Lord according to His Divine order, n. 3038, 7211,
9128, 9338, 10125, IOI 5' IOI 57- Hence the form of heaven is a form
according to Divine order, n. 4040-43, 6607, 9877. So far as man
lives according to order, thus so far as he lives in good according to
Divine truths, so far he receives heaven in himself, n. 4839. Man is
the being in whom are brought together all things of Divine order, and
from creation he is Divine order in form, because he is its recipient, n.
3628, 4219, 4220, 4223, 4523, 4524, 51 14, 6013, 6057, 6605, 6626, 9706,
380 HEAVEN AND HELL
524. If it were possible for men to be saved by imme-
diate mercy, all would be saved, even those who are in hell ;
and indeed there would be no hell, because the Lord is
mercy itself, love itself, and goodness itself. It is therefore
contrary to His Divine to say that He is able to save all
immediately, and does not save them. It is known from
the Word that the Lord wills the salvation of all and the
damnation of no one.
525. Most of those who come from the Christian world
into the other life bring with them this faith, that they are
to be saved by immediate mercy, for they implore that
mercy ; but on examination it is found that they believed
that to come into heaven is merely to be admitted, and
that those who are let in are in heavenly joy, being not at
all aware what heaven is and heavenly joy. They are there-
fore told that heaven is not denied by the Lord to any one,
and that they may be let in and even stay there, if they
desire it. They who desired this have also been admitted,
but when they were at the first threshold, they were seized
with such anguish of heart from the approach of heavenly
heat, which is the love in which angels are, and from the
influx of heavenly light, which is Divine truth, that they
perceived in themselves infernal torment instead of heav-
enly joy, and being struck with dismay they cast themselves
10156, 10472. Man is not born into good and truth, but into evil and
falsity, thus not into Divine order, but into what is contrary to order,
and hence it is that he is born into mere ignorance; and on this ac-
count it is necessary that he be born anew, that is, be regenerated,
which is effected by Divine truths from the Lord, that he may be.
brought back into order, n. 1047, 2307, 2308, 3518, 3812, 8480, 8550,
10283, 10284, 10286, 10731. The Lord when He forms man anew,
that is, regenerates him, arranges all things with him according to
order, which is into the form of heaven, n. 5700, 6690, 9931, 10303.
Evils and falsities are contrary to order, and still they who are in them
are ruled by the Lord, not according to order but from order, n. 4839,
7877, 10777. It is impossible for a man who lives in evil to be saved
by mercy alone, because this is contrary to Divine order, n. 8700.
NO ONE SAVED BY IMMEDIATE MERCY 381
down headlong. Thus they were instructed by living ex-
perience that heaven cannot be given to any one from im-
mediate mercy.
526. I have occasionally spoken on this subject with
angels, and have told them that most of those in the world
who live in evil, when they talk with others about heaven
and eternal life, express no other idea than that to come
into heaven is merely to be admitted from mercy alone ;
and that this is especially believed by those who make faith
the only medium of salvation. For such persons, from the
principles of their religion, have no regard for life and for
the deeds of love which make life, thus neither for any
other means by which the Lord implants heaven in man
and renders him receptive of heavenly joy ; and since they
thus reject every actual means, they establish the necessary
consequence that man comes into heaven from mercy alone,
to which they believe that God the Father is moved by the
intercession of the Son. To these things the angels said
that they know that such a tenet follows of necessity from
the preconceived principle respecting faith alone, and
since that tenet is the head of all the rest, and into it, be-
cause it is not true, no light from heaven can flow from
this comes the ignorance in which the church is at this day
in regard to the Lord, heaven, the life after death, heavenly
joy, the essence of love and charity, and in general in re-
gard to good and its conjunction with truth ; consequently
in regard to the life of man, whence it is, and what is its
nature ; when yet no one ever derives his life from thought,
but from will and the deeds of the will, and only so far from
thought as thought partakes of will, thus not from faith,
only so far as faith partakes of love. Angels grieve that
these same persons do not know that faith alone cannot
exist with any one, since faith without its origin, which is
love, is merely knowledge, and with some a kind of per-
suasion which has the semblance of faith (see above, n.
482) and is not in the life of man, but out of it for it is
382 HEAVEN AND HELL
separated from the man if it does not cohere with his love.
They further said that those who are in such a principle
concerning the essential means of salvation with man, can-
not do otherwise than believe in immediate mercy, because
they perceive from natural light, and likewise from the ex-
perience of sight, that faith separate does not make the
life of man, since they who lead an evil life can think and
persuade themselves in like manner as others. Hence it
comes to be believed that the wicked can be saved alike
with the good, provided only that at the hour of death they
speak with confidence of intercession, and of mercy by that
intercession. The angels professed that they have never
yet seen any one who had lived an evil life, received into
heaven of immediate mercy, however he had spoken in the
world from that trust or confidence which is preeminently
understood by faith. To inquiry about Abraham, Isaac,
Jacob, David, and the apostles, whether they were not re-
ceived into heaven of immediate mercy, they replied that
not one of them was so received, but every one according
to his life in the world ; that they knew where they were,
and that they were not in more estimation there than
others. The reason, they said, that they are mentioned
with honor in the Word, is, that by them in the internal
sense is meant the Lord by Abraham, Isaac, and Jacob,
the Lord as to the Divine and the Divine Human ; by Da-
vid the Lord as to the Divine Royalty, and by the apostles
the Lord as to Divine truths. They added that they have
no perception at all of the men when the Word is read by
man, since their names do not enter heaven ; but instead
of them they have a perception of the Lord, as just de-
scribed ; and that therefore in the Word which is in heaven
(see above, n. 259) they are no where mentioned, since
that Word is the internal sense of the Word which is in
the world.*
& By Abraham, Isaac, and Jacob, in Ihe internal sense of the Word,
is meant the Lord as to the Divine Itself and the Divine Human
NO ONE SAVED BY IMMEDIATE MERCY 383
527. I can testify from much experience that it is im-
possible to implant the life of heaven in those who have in
the world led a life opposite to the life of heaven. There
were some who believed that they should easily receive Di-
vine truths after death, on hearing them from angels, and
that they should believe them and then live differently, and
thus could be received into heaven. But this was tried
with very many, yet only by those who were in such a be-
lief, to whom it was permitted in order that they might
know that repentance is not given after death. Some of
those with whom the trial was made, understood truths and
seemed to receive them, but as soon as they turned to the
life of their love, they rejected them and even spoke against
them. Some rejected them immediately, being unwilling
to hear them. Some were desirous that the life of their
love, which they had acquired from the world, might be
taken away from them and that angelic life, or the life of
heaven, might be infused in its place. This too, by permis-
sion, was done ; but when the life of their love was taken
away, they lay as dead and had no longer their senses.
From these and other kinds of experience the simple good
were instructed that the life of any one can by no means
be changed after death, and that evil life can in no wise be
transmuted into good life, or infernal life into angelic, inas-
n. 1893, 4615, 6098, 6185, 6276, 6804, 6847. Abraham is unknown in
heaven, n. 1834, 1876, 3229. By David is meant the Lord as to the
Divine Royalty, n. 1 888, 9954. The twelve apostles represented the
Lord as to all things of the Church, thus all things which are of faith
and love, n. 2129, 3354, 3488, 3858, 6397. Peter represented the Lord
as to faith, James as to charity, and John as to the works of charity,
n. 3750, 10087. By the twelve apostles sitting on twelve thrones and
judging the twelve tribes of Israel, is signified that the Lord will judge
according to the truths and goods of faith and love, 2129, 6397. The
names of persons and of places in the Word do not enter heaven, but
are turned into things and states; and neither in heaven can the names
be uttered, n. 1876, 5225, 6516, 10216, 10282, 10432. The angels also
think abstractedly from persons, n. 8343, 8985, 9007.
384 HEAVEN AND HELL
much as every spirit from head to heel is such as his love
is, and hence such as his life is ; and to transmute this life
into the opposite is altogether to destroy the spirit. An-
gels declare that it were easier to change a night-owl into a
dove, and a horned-owl into a bird of paradise, than an
infernal spirit into an angel of heaven. That man after
death remains such as his life had been in the world, may
be seen above in its own chapter (n. 470-484). From
these things it may now be evident that no one can be re-
ceived into heaven of immediate mercy.
IT IS NOT SO DIFFICULT TO LIVE THE LIFE THAT
LEADS TO HEAVEN AS IS BELIEVED.
528. SOME believe that to live the life that leads to
heaven, which is called spiritual life, is difficult, because
they have been told that man must renounce the world,
divest himself of the lusts called lusts of the body and the
flesh, and live spiritually. And by this they understand
that they must reject worldly things, which consist chiefly
in riches and honors ; that they must walk continually in
pious meditation about God, about salvation, and about
eternal life ; and that they must pass their life in prayers,
and in reading the Word and pious books. This they sup-
pose to be renouncing the world, and living in the spirit
and not in the flesh. But by much experience and from
conversation with angels, I have learned that this is not so
at all, and indeed that they who renounce the world and
live in the spirit in this manner, procure to themselves a
sorrowful life, which is not receptive of heavenly joy ; for
every one's life remains with him. But in order that man
may receive the life of heaven, he must needs live in the
world and engage in its business and employments, and
then by moral and civil life receive spiritual life. In no
THE LIFE THAT LEADS TO HEAVEN 385
other way can spiritual life be formed with man, or his
spirit prepared for heaven ; for to live internal life and not
external at the same time, is like dwelling in a house with-
out any foundation, which gradually either sinks, or be-
comes full of chinks and breaches, or totters till it falls.
529. If the life of man be viewed and explored by ra-
tional intuition, it is found to be threefold, namely, spir-
itual, moral, and civil, and these three lives to be distinct
from each other. For there are men who live a civil life,
and yet not a moral and spiritual life ; and there are men
who live a moral life, and still not a spiritual ; and there
are those who live both a civil life and a moral life, and at
the same time a spiritual life. The latter are they who live
the life of heaven, but the former are they who live the life
of the world separate from the life of heaven. Hence it
may be evident, in the first place, that spiritual life is not
separate from natural life, or from the life of the world, but
is conjoined with it as the soul with its body, and that if it
were separated, it would be, as already said, like dwelling
in a house without any foundation. For moral and civil
life is the activity of spiritual life, since it is of spiritual
life to will well and of moral and civil life to act well, and
if the latter be absent, then spiritual life consists merely in
thought and speech, and will vanishes, because without
support ; and yet will is the very spiritual part of man.
530. That it is not so difficult as is believed to live the
life which leads to heaven, may be seen from what now
follows. Who cannot live a civil and moral life, since every
one from childhood is initiated into it, and from life in the
world is acquainted with it? Every one also does lead
such a life, the bad as well as the good ; for who does not
wish to be called sincere, and who does not wish to be
called just? Almost ail practise sincerity and justice out-
wardly, so far as to appear as if they were sincere and just
in heart, or as if they acted from real sincerity and justice.
The spiritual man should live in like manner which he
386 HEAVEN AND HELL
can do as easily as the natural man but with 'this differ-
ence only, that he believes in the Divine, and acts sincerely
and justly not merely because it is according to civil and
moral laws, but also because it is according to Divine laws.
For the spiritual man, because he thinks about Divine
things when he acts, communicates with the angels of
heaven, and as far as he does this, is conjoined with them ;
and thus his internal man is opened, which viewed in it-
self is a spiritual man. When man is of such a character,
he is then adopted and led by the Lord while he himself is
not aware of it, and then in doing acts of sincerity and jus-
tice which are of moral and civil life, he does them from a
spiritual origin ; and to do what is sincere and just from
a spiritual origin, is to do it from sincerity and justice it-
self, or to do it from the heart. His justice and sincerity
in outward form appear quite like the justice and sincerity
with natural men, even with evil and infernal men ; but in
inward form they are wholly unlike. For evil men act
justly and sincerely merely for the sake of themselves and
the world ; and therefore if they did not fear the law and
its penalties, also the loss of reputation, of honor, of gain,
and of life, they would act altogether insincerely and un-
justly, since they neither fear God nor any Divine law, and
so are not restrained by any internal bond. They would
therefore in such case to the utmost of their power defraud,
plunder, and spoil others, and this from enjoyment. That
they are inwardly of this nature, is very apparent from those
of this kind in the other life, where every one's externals
are removed and his internals are opened, in which he
then lives to eternity (see above, n. 499-511). Such per-
sons, as they then act without external restraints fear of
the law, of the loss of reputation, of honor, of gain, and
of life act insanely and laugh at sincerity and justice.
But they who have acted sincerely and justly from regard
to Divine laws, when their externals are taken away and
they are left to their internals, act wisely, because they are
THE LIFE THAT LEADS TO HEAVEN 387
conjoined with angels of heaven, from whom wisdom is
communicated to them. From these things it may now
first be evident that the spiritual man can act quite like the
natural man as to civil and moral life, provided he be con-
joined to the Divine as to his internal man, or as to his
will and thought (see above, n. 358-360).
531. The laws of spiritual life, the laws of civil life, and
the laws of moral life, are also delivered in the ten precepts
of the Decalogue ; in the first three the laws of spiritual
life, in the following four the laws of civil life, and in the
last three the laws of moral life. The merely natural man
lives, in outward form, according to the same precepts, in
like manner as the spiritual man ; for he in like manner
worships the Divine, goes to church, listens to preachings,
composes his face to devotion ; he does not commit mur-
der, nor adultery, nor theft, does not bear false witness,
does not defraud his companions of their goods. But all
this he does merely for the sake of himself and the world,
to keep up appearances ; and the same person in inward
form is just opposite to what he appears outwardly, since
in heart he denies the Divine, in worship acts the hypo-
crite, and when left to himself and his own thoughts, laughs
at the holy things of the church, believing that they merely
serve as a restraint for the simple multitude. Consequently
he is wholly disjoined from heaven, and so because he is
not a spiritual man, he is neither a moral man nor a civil
man ; for even though he does not commit murder, still he
hates every one who opposes him and from hatred burns
with revenge against him, so that if he were not restrained
by civil laws and external bonds, which are fears, he would
kill him ; and because he lusts after this, it follows that he
is continually committing murder. Albeit he does not com-
mit adultery, still inasmuch as he believes it allowable, he
is all the while an adulterer ; for as far as he can and has
opportunity, he commits it. Although he does not steal,
yet as he covets the goods of others, and regards fraud and
388 HEAVEN AND HELL
evil arts as not contrary to civil law, in intent he is contin-
ually acting the thief. The case is similar as to the pre-
cepts of moral life, which teach not to bear false witness
and not to covet the goods of others. Such is the nature
of every man who denies the Divine, and who has not a
conscience grounded in religion. That such is his real na-
ture appears manifestly from those who are of this sort in
the other life, when, on the removal of their externals, they
are let into their internals ; then, since they are separated
from heaven, they act in unity with hell, and so are in fel-
lowship with those who are in hell. It is otherwise with
those who have in heart acknowledged the Divine, and in
the acts of their lives have had respect to Divine laws, and
have acted according to the first three precepts of the Dec-
alogue equally as according to the rest. When these, on
the removal of externals, are let into their internals, they
are wiser than when in the world ; for when they come into
their internals, it is like coming from shade into light, from
ignorance into wisdom, and from a sorrowful life into a
blessed one, inasmuch as they are in the Divine, thus in
heaven. These things are said to the intent that it may be
known what the one kind of man and what the other really
is, though both have lived a similar external life.
532. Every one may know that thoughts are conveyed
and tend according to intentions, or whither a man in-
tends ; for the thought is man's inward sight, which is like
the outward sight in this, that to whatever point it is bent
and intended, thither it turns and there it rests. If there-
fore the inner sight or thought is turned to the world and
rests there, it follows that the thought becomes worldly ;
if turned to self and self honor, it becomes corporeal. But
if it is turned to heaven, it follows that it becomes heav-
enly and consequently is elevated ; if to self, it is drawn
down from heaven and immersed in what is corporeal ; and
if to the world, it is also bent down from heaven, and is dif-
fused upon those objects which are before the eyes. ' It is
THE LIFE THAT LEADS TO HEAVEN 389
man's love which makes his intention, and which determines
his internal sight or thought to its objects ; thus the love of
self to self and its objects, the love of the world to worldly
objects, and the love of heaven to heavenly objects. Thus
it may be known what is the state of man's interiors, which
are of his mind, provided his love be known namely, that
the interiors of him who loves heaven are elevated toward
heaven, and are open above ; and that the interiors of him
who loves the world and of him who loves himself are
closed upward, and are open outward. From this it may
be concluded that if the higher regions, of the rational
mind, are closed upward, man can no longer see the ob-
jects which are of heaven and the church, and those objects
are with him in thick darkness ; and the things which are
in thick darkness are either denied or not understood.
Hence it is that they who love themselves and the world
above all things, since the higher regions of their minds
are closed, in heart deny Divine truths, and if they speak
at all about them from memory, still they do not under-
stand them. They regard them also in the same manner
that they regard worldly and corporeal things. Such being
their nature, they can give attention only to the things that
enter through the senses of the body, with which they are
alone delighted, among which are many things that are like-
wise filthy, obscene, profane, and wicked. These cannot
be removed, because with such persons there 'is no influx
from heaven into their minds, which are closed above, as
was said. Man's intention, from which his internal sight
or thought is determined, is his will ; for what a man wills,
he intends, and what he intends, he thinks. If therefore
his intention is toward heaven, his thought is determined
thither, and with it his whole mind, which is thus in heaven,
whence he then sees the things of the world beneath him,
as one looking down from a roof. Hence the man who
has the interiors of his mind open, can see the evils and
falsities that are with him, for these are beneath the spirit-
390 HEAVEN AND HELL
ual mind ; and on the other hand, the man whose interiors
are not open, cannot see his own evils and falsities, because
he is in them, and not above them. From these things we
may conclude whence man has wisdom, and whence in-
sanity, also what he will be after death when he is left to
will and think, and also to act and speak, according to his
interiors. These things are said also that it may be known
what a man is interiorly, however he may appear outwardly
like another.
533. That it is not so difficult to live the life of heaven
as is believed, is evident now from this, that it is only ne-
cessary for man to think, when anything presents itself to
him which he knows to be insincere and unjust and to
which he is inclined, that it ought not to be done because
it is contrary to the Divine precepts. If man accustoms
himself so to think, and from so accustoming himself ac-
quires a habit, he then by degrees is conjoined to heaven ;
and so far as he is conjoined to heaven, the higher regions
of his mind are opened ; and so far as those are opened,
he sees what is insincere and unjust ; and so far as he sees
these evils, so far they may be shaken off for no evil can
be shaken off until it is seen. This is a state into which
man may enter from free-will, for who is not able from free-
will to think in this manner? But when he has made a
beginning, then the Lord quickens all that is good in him,
and causes 'him not only to see evils as evils, but also not
to will them, and finally to be averse to them. This is
meant by the Lord's words. My yoke is easy and My bur-
den is light (Matt. xi. 30). It is however to be known that
the difficulty of so thinking, and likewise of resisting evils,
increases in so far as man from the will commits them ; for
just so far he accustoms himself to them, until at length he
does not see them, and afterward loves them, and from the
enjoyment of love excuses them, and by all kinds of falla-
cies confirms them, saying that they are allowable and good.
But this is the case with those who in the age of early youth
THE LIFE THAT LEADS TO HEAVEN 39!
plunge into evils without restraint, and then at the same
time reject Divine things from the heart.
534. There was once represented to me the way which
leads to heaven, and that which leads to hell. There was
a broad way extending to the left, or the north, and many
spirits appeared going in it ; but at a distance was seen a
large stone, where the broad way came to an end. From
that stone went afterward two ways, one to the left, and one
in the opposite direction, to the right. The way that ex-
tended to the left was narrow, or strait, leading through the
west to the south, and thus into the light of heaven ; the
way that extended to the right was broad and spacious,
leading obliquely downward toward hell. All at first seemed
to go the same way, until they came to the large stone at
the head of the two ways ; but when they came to that
point they were divided. The good turned to the left, and
entered the strait way that led to heaven ; but the evil did
not see the stone, and fell upon it and were hurt ; and when
they rose up they ran on in the broad way to the right,
which extended to hell. It was afterward explained to me
what all those things signified. By the first way, that was
broad, in which many both good and evil went together and
conversed with one another as friends, because no difference
between them was apparent to the sight, were represented
those who in externals live alike sincerely and justly, and
who are not distinguished to the sight. By the stone at the
head of the two ways, or at the corner, upon which the evil
fell, and from which they then ran into the way leading to
hell, was represented Divine truth, which is denied by those
who look toward hell ; and in the supreme sense by the
same stone was signified the Divine Human of the Lord.
But they who acknowledged Divine truth and at the same
time the Divine of the Lord, were led on by the way that
led to heaven. From these things it was again made plain
that in externals the wicked lead the same kind of life as
the good, or go the same way, thus one as easily as the
39 2 HEAVEN AND HELL
other, and yet that they who acknowledge the Divine from
the heart, especially they within the church who acknowl-
edge the Divine of the Lord, are led to heaven, and they
who do not acknowledge are brought to hell. The thoughts
of man, which proceed from intention or will, are repre-
sented in the other life by ways. Ways also are there pre-
sented to appearance just according to the thoughts of in-
tention, and every one likewise walks according to his
thoughts that proceed from intention. Hence it is that the
quality of spirits and of their thoughts, is known from their
ways. From these things it was likewise evident what is
meant by the Lord's words, Enter ye in through the strait
gate ; for wide is the gate and broad is the way that leadeth
to destruction, and many there are who go in thereat ; nar-
row is the way and strait the gate which leadeth to life, and
few there are who find //(Matt. vii. 13, 14). That the
way is narrow which leads to life, is not because it is diffi-
cult, but because there are few who find it, as is here said.
From the stone seen at the corner where the broad and
common way terminated, and from which two ways were
seen to lead in opposite directions, it was made evident
what is signified by these words of the Lord : Have ye not
read what is written, The stone which the builders rejected is
become the head of the corner ? Whosoever shall fall upon
that stone shall be broken (Luke xx. 17, 18). Stone signi-
fies Divine truth, and the stone of Israel the Lord as to
the Divine Human ; the builders are they who are of the
church ; the head of the corner is where the two ways are ;
to fall and to be broken is to deny and perish."
535. It has been granted me to speak with some in the
other life who had removed themselves from worldly affairs,
that they might live piously and holily, and likewise with
i Stone signifies truth, n. 114, 643, 1298, 3720, 6426, 8609, 10376.
Therefore the law was inscribed on tables of stone, n. 10376. The
stone of Israel is the Lord as to Divine truth and as to the Divine Hu-
man, n. 6426.
THE LIFE THAT LEADS TO HEAVEN 393
some who had afflicted themselves by various methods, be-
cause they believed that this was to renounce the world and
to subdue the lusts of the flesh. But most of these, inas-
much as they had thus contracted a sorrowful life, and had
removed themselves from the life of charity, which life can
only be led in the midst of the world, cannot be consoci-
ated with angels, because the life of angels is a life of glad-
ness from bliss, and consists in performing good deeds,
which are works of charity. Moreover, they who have led
a life abstracted from worldly employments, are excited with
the idea of their own merits, and are continually desiring
heaven on this account, and thinking of heavenly joy as a
reward, not knowing at all what heavenly joy is ; and when
they are introduced among angels and into their joy, which
is without merit and consists in active labors and practical
services, and in blessedness from the good which they
thereby perform, they are surprised like persons who dis-
cover something quite foreign to their belief; and since
they are not receptive of that joy, they depart and ally
themselves with spirits of their own kind, who have lived a
similar life in the world. But they who have lived an out-
wardly holy life, being continually in temples and engaged
in prayers, and who have afflicted their souls and at the
same time have thought continually of themselves that they
would for this be esteemed and honored before others, and
in the end after death be accounted saints, in the other life
are not in heaven, because they have done such things for
the sake of themselves. And since they have defiled Di-
vine truths by the self-love in which they have immersed
them, some of them are so insane as to think themselves
gods ; on which account they are in hell among those like
themselves. Some are cunning and deceitful, and are in
the hells of the deceitful ; these are they who have made
such pretences in outward conduct by cunning arts and
craftiness, and by this means have induced the common
people to believe that a Divine sanctity was in them. Of
394 HEAVEN AND HELL
this character are many of the Roman Catholic saints, with
some of whom also it has been granted me to speak, and
then their life was plainly portrayed, as it had been in the
world and as it was afterward. These things are stated in
order that it may be known that the life which leads to
heaven is not a life abstracted from the world, but a life in
the world ; and that a life of piety without a life of charity,
which is possible only in the world, does not lead to heaven,
but a life of charity, which consists in acting sincerely and
justly in every function, in every business, and in every
work, from an interior, thus from a heavenly motive; and
this motive is in that life when man acts sincerely and
justly because it is according to the Divine laws. Such a
life is not difficult ; but a life of piety abstracted from a
life of charity is difficult, and yet it leads away from heaven,
as much as it is believed to lead toward heaven/
* A life of piety without a life of charity is of no avail, but together
with charity it is of all service, n. 8252, 8253. Charity to the neighbor
consists in doing what is good, just, and right in every work and in
every function, n. 8120-22. Charity to the neighbor extends itself to
all and each of the things which a man thinks, wills, and acts, n. 8124.
A life of charity is a life according to the Lord's precepts, n. 3249.
To live according to the Lord's precepts is to love the Lord, n. 10143,
10153, 10310, 10578, 10645. Genuine charity is not meritorious, be-
cause it is from interior affection and its enjoyment, n. 2371, 2380,
2400, 3816, 3887, 6388-93. Man after death remains such as was his
life of charity in the world, n. 8256. Heavenly blessedness flows in
from the Lord into the life of charity, n. 2363. No one is admitted
into heaven by thinking only, but by willing and doing good at the same
time, n. 2401, 3459. Unless doing good is conjoined with willing good
and thinking good, there is no salvation, nor any conjunction of the
internal man with the external, n. 3987.
HELL.
THE LORD RULES THE HELLS.
536. IN treating of heaven it has been every where shown
particularly in numbers 2 to 6 that the Lord is the
God of heaven, thus that all the government of the heav-
ens is in the hands of the Lord ; and since the relation of
heaven to hell, and of hell to heaven, is as that between
two opposites, which act contrary to each other, from whose
action and reaction results an equilibrium in which all
things abide, therefore in order that things one and all may
be kept in equilibrium, it is necessary that He who rules
the one should also rule the other; for unless the same
Lord restrained the uprisings from the hells and checked
the insanities there, the equilibrium would perish and with
the equilibrium the whole.
537. But here something must first be said in regard to
equilibrium. It is known that when two things act against
each other, and when one reacts and resists as much as the
other acts and impels, neither of them has any force, be-
cause on both sides there is like power, and in such case
both may be acted upon at pleasure by a third ; for when
two things from equal opposition have no force, the force
of a third does all and acts as easily as if there were no
opposition. Such an equilibrium there is between heaven
and hell. Yet it is not an equilibrium as between two who
contend with physical force, the strength of one of whom
is equivalent to the strength of the other ; but it is a spir-
396 HEAVEN AND HELL
itual equilibrium, namely, of falsity against truth, and of
evil against good. From hell is continually breathed forth
what is false from evil, and from heaven continually what
is true from good. This spiritual equilibrium is what keeps
man in freedom of thinking and willing ; for whatever a
man thinks and wills has reference either to evil and its
falsity, or to good and its truth. Consequently, when he is
in that equilibrium he is in freedom either to admit and
receive evil and its falsity from hell, or to admit and receive
good and its truth from heaven. In this equilibrium every
man is held by the Lord, because the Lord rules both
heaven and hell. But why man is held by equilibrium in
this freedom, and why evil and falsity are not removed
from him and good and truth implanted by Divine power,
will be told in the following pages in its own chapter.
538. It has occasionally been given me to perceive the
sphere of falsity from evil exhaling out of hell ; it was as a
perpetual effort to destroy all that is good and true, con-
joined with anger and as it were fury at not being able to
do so ; and especially an effort to annihilate and destroy
the Divine of the Lord, and this because all good and truth
are from Him. But from heaven was perceived a sphere
of truth from good, by which the fury of the effort ascend-
ing from hell was restrained ; from which comes equilib-
rium. This sphere from heaven was perceived to come
from the Lord alone, though it appeared to come from
angels in heaven. That it was from the Lord alone and
not from the angels, was because every angel in heaven
acknowledges that nothing of good and of truth is from
himself, but all from the Lord.
539. All power in the spiritual world belongs to truth
from good, and none at all to falsity from evil. That all
power belongs to truth from good, is because the Divine
Itself in heaven is Divine good and Divine truth, and the
Divine has all power. That falsity from evil has no power
at all, is because all power belongs to truth from good, and
THE LORD RULES THE HELLS 397
in falsity from evil there is nothing of truth from good.
Hence it is that there is all power in heaven, and none in
hell ; for every one in heaven is in truths from good, and
every one in hell is in falsities from evil. For no one is
admitted into heaven until he is in truths from good, neither
is any one cast down into hell until he is in falsities from
evil. That this is the case may be seen in the chapters
treating of the first, second, and third states of man after
death (n. 491-520). That all power belongs to truth from
good, may be seen in the chapter on the power of angels
in heaven (n. 228-233).
540. This now is the equilibrium between heaven and
hell. They who are in the world of spirits are in that equi-
librium, for the world of spirits is midway between heaven
and hell ; and thereby also all men in the world are kept
in like equilibrium, for men in the world are ruled by the
Lord through spirits who are in the world of spirits, as will
be shown hereafter in its own chapter. Such an equilib-
rium would not be possible, did not the Lord rule both
heaven and hell, and moderate on both sides ; for then
falsities from evils would superabound, and would affect the
simple good who are in the lowest parts of heaven and who
may be more easily perverted than angels themselves ; and
thus equilibrium would perish, and with equilibrium the
freedom of men.
541. Hell is divided into societies in like manner as
heaven, and also into as many societies as heaven, for every
society in heaven has a society opposite to it in hell, and
this for the sake of equilibrium. But the societies in hell
are distinct according to evils and their falsities, because
the societies in heaven are distinct according to goods and
their truths. That to every good there is an opposite evil,
and to every truth an opposite falsity, may be known from
this, that there is not anything that has not reference to its
opposite, and that its quality is known from its opposite,
and its degree ; and that from this opposition comes all
3Q8 HEAVEN AND HELL
perception and sensation. On this account the Lord con-
tinually provides that every society of heaven has its oppo-
site in a society of hell, and that there is equilibrium be-
tween them.
542. Inasmuch as hell is divided into as many societies
as heaven, therefore also there are as many hells as there
are societies of heaven ; for every society of heaven is
heaven in less form (see above, n. 51-58) ; and thus every
society of hell is hell in less form. Since there are in all
three heavens, therefore also there are in all three hells ;
the lowest, which is opposed to the inmost or third heaven,
the middle, which is opposed to the middle or second
heaven, and the higher, which is opposed to the lowest or
first heaven.
543. But in what manner the hells are ruled by the Lord,
is also to be briefly told. The hells all together are ruled
by the common flow of Divine good and Divine truth from
the heavens, whereby the common effort issuing forth from
the hells is checked and restrained ; and likewise by a
special flow from each heaven, and from each society of
heaven. The hells are ruled in particular through angels,
to whom it is given to look into them, and to restrain their
insanities and disturbances ; occasionally also angels are
sent to them, and moderate the disturbances by their pres-
ence. But in general all who are in the hells are ruled by
fears, and some by those implanted in the world and still
clinging to them ; but as these, fears are not sufficient and
by degrees subside, they are ruled by fears of punishments,
by which principally they are deterred from doing evils.
Punishments* in hell are manifold, more mild and more
severe according to evils. For the most part the more
crafty, who excel in cunning and in artifice and are able
to keep the rest in compliance and servitude by punish-
ments and thence terror, are set over them ; but these gov-
ernors dare not pass beyond the limits prescribed to them.
It is to be noted that the only means of restraining the
THE LORD CASTS NONE INTO HELL 399
violence and fury of those who are in the hells is the fear
of punishment; there is no other.
544. Hitherto it has been believed in the world that
there is one devil who presides over the hells ; and that he
was created an angel of light, but after he became rebel-
lious, was cast down with his crew into hell. That this be-
lief has prevailed, is because in the Word mention is made
of the devil and Satan, and also of Lucifer, and the Word
in those passages has been understood according to the
sense of the letter ; when yet by the devil and Satan in
them is meant hell by the devil that hell which is behind
and where the worst dwell, who are called evil genii, and
by Satan that hell which is in front, the inhabitants of which
are not so malignant and are called evil spirits ; by Lucifer
are meant those who are of Babel or Babylon, being those
who extend their dominions even into heaven. That there
is not any one devil to whom the hells are subject, is plain
^.Iso from this, that all who are in the hells, like all who are
in the heavens, are from the human race (see n. 311-317),
and that those who are there amount in number, from the
beginning of creation to this time, to myriads of myriads,
and that every one of them is a devil according as in the
world he had been opposed to the Divine (see above on
this subject, n. 311, 312).
THE LORD CASTS NO ONE DOWN INTO HELL, BUT
THE SPIRIT CASTS HIMSELF DOWN.
545. AN opinion has prevailed with some that God turns
away His face from man, rejects him from Himself and
casts him into hell, and that He is angry with him on ac-
count of evil ; and with some, further, that God punishes
man and does evil to him. In this opinion they confirm
themselves from the literal sense of the Word, where such
4OO HEAVEN AND HELL
things are said, not being aware that the spiritual sense of
the Word, which explains the sense of the letter, is alto-
gether different ; and that hence the genuine doctrine of
the church, which is from the spiritual sense of the Word,
teaches otherwise, namely, that God never turns away His
face from man and rejects him from Himself, that He does
not cast any one into hell, and that He is not angry with
any one.* 1 Every one also whose mind is in a state of en-
lightenment when he reads the Word, perceives this to be
the case, from the mere fact that God is good itself, love
itself, and mercy itself; and that good itself cannot do evil
to any one, also that love itself and mercy itself cannot re-
ject man from itself, because this is contrary to the very
essence of mercy and love, thus contrary to the Divine
Itself. And so they who think from an enlightened mind,
when they read the Word, clearly perceive that God never
turns Himself away from man ; and that since He never
turns Himself away from him, He deals with him from good,
love, and mercy ; that is, that He wills good to him, loves
him, and is merciful to him. Hence also they see that the
literal sense of the Word, in which such things are said,
conceals in itself a spiritual sense, according to which those
expressions are to be explained that in the sense of the
letter are spoken in accommodation to the apprehension
of man, and according to his first and common ideas.
546. They who are in a state of enlightenment see
further that good and evil are two opposites, and that they
are opposed in the same way as heaven and hell are, and
that all good is from heaven and all evil from hell ; and be-
Anger and wrath in the Word are attributed to the Lord, but be-
long to man, and it is so expressed because it so appears to man when
he is punished and damned, n. 5798, 6997, 8284, 8483, 8875, 9306,
10431. Evil also is attributed to the Lord, when yet from the Lord is
nothing but good, n. 2447, 6071, 6991, 6997, 7533, 7632, 7679, 7926,
8227, 8228, 8632, 9306. Why it is so expressed in the Word, n. 6071,
6991, 6997, 7632, 7643, 7679, 7710, 7926, 8282, 9010, 9128. The
Lord is pure mercy and clemency, n. 6997, 8875.
THE LORD CASTS NONE INTO HELL 4OI
cause the Divine of the Lord makes heaven (n. 7-12),
from the Lord nothing but good flows in with man and from
hell nothing but evil ; and thus the Lord is continually
withdrawing man from evil and leading him to good, while
hell is continually leading man into evil. Unless man were
between both he would not have any thought nor any will,
still less any freedom and any choice ; for man is in pos-
session of all these by virtue of the equilibrium between
good and evil. For this reason, if the Lord were to turn
Himself away and man were left to evil alone, he would no
longer be man. From these things it is plain that the Lord
flows in with good to every man, the evil and the good
alike, but with the difference that He is continually with-
drawing an evil man from evil, and is continually leading a
good man to good ; and the cause of such difference is
with man, because he is the recipient.
547. From this it may be evident that man does evil
from hell and does good from the Lord ; but since man be-
lieves that whatever he does he does from himself, for this
reason the evil which he does adheres to him as his own ;
hence it is that man is the cause of his own evil, and in no
wise the Lord. Evil with man is hell with him, for whether
we speak of evil or of hell it is the same thing. Now since
man is the cause of his own evil, he also brings himself into
hell, and not the Lord ; for the Lord is so far from bring-
ing man into hell that He delivers man from hell, as far as
man does not will and love to be in his own evil. All of
man's will and love remains with him after death (n. 470-
484). He who wills and loves evil in the world, wills and
loves the same evil in the other life, and then he no longer
suffers himself to be withdrawn from it. Hence it is that
the man who is in evil is bound to hell, and likewise is
actually there as to his spirit, and after death desires nothing
more than to be where his evil is ; consequently it is man
after death who casts himself into hell, and not the Lord.
548. How this comes about shall also be told. When
402 HEAVEN AND HELL
man enters into the other life, he is first received by angels
who perform for him all good offices and also talk with
him of the Lord, of heaven, and of angelic life, and in-
struct him in things that are true and good. But if the
man, now a spirit, be of such sort that he had indeed
known such things in the world, but in heart denied or de-
spised them, he then after some conversation desires and
seeks to depart from these angels. When the angels per-
ceive this, they let him go, and after keeping company a
while with others he is at length associated with those who
are in like evil with himself (see above, n. 445-452) ; and
when this comes to pass, he turns himself away from the
Lord and turns his face to the hell with which he had been
conjoined in the world, where are those who are in a simi-
lar love of evil. From these things it is plain that the
Lord draws every spirit to Himself, by means of angels
and also by influx from heaven ; but that spirits who are in
evil utterly resist, and as it were tear themselves away from
the Lord, and are drawn by their own evil as by a rope,
thus by hell ; and inasmuch as they are drawn and by rea-
son of the love of evil are willing to follow, it is manifest
that they from freedom cast themselves into hell. That
this is the case, cannot be believed by men in the world,
on account of their idea of hell. Neither does it appear
so in the other life, but quite otherwise before the eyes
of those who are out of hell and only so to those who
cast themselves into it, for they enter of their own accord,
and they who enter from an ardent love of evil appear as
if they were cast headlong, with the head downward and
the feet upward. It is from this appearance that they seem
as if they were cast down into hell by Divine power, with
regard to which more may be seen below (n. 574). From
what has been said it may now be seen that the Lord does
not cast any one down into hell, but every one casts him-
self down, not only while he lives in the world, but also
after death when he comes among spirits.
THE LORD CASTS NONE INTO HELL 403
549. The reason why the Lord from His Divine Es-
sence, which is Good, Love, and Mercy, cannot act alike
with every man, is because evils and their falsities oppose
and not only obscure, but also reject His Divine influx.
Evils and their falsities are as black clouds, which interpose
themselves between the sun and man's eye and take away
the sunshine and serenity of its light ; though the sun still
remains in continual endeavor to dissipate the opposing
clouds, for it is operating behind them, and also meanwhile
transmits something of shady light into the eye of man by
various roundabout ways. The case is the same in the
spiritual world : the sun there is the Lord and the Divine
love (n. 116-140), and the light is the Divine truth (n. 126-
140) ; the black clouds there are falsities from evil ; the eye
is the understanding. As much as any one in that world
is in falsities from evil, so much he is encompassed by such
a cloud, which is black and dense according to the degree
of evil. From this comparison it may be seen that the
presence of the Lord is perpetual with every one, but that
it is received variously.
550. Evil spirits are severely punished in the world of
spirits, that by punishments they may be deterred from
doing evil. This likewise appears as if it were from the
Lord, when yet nothing of punishment there is from the
Lord, but from evil itself;' since evil is so joined with its
own punishment that they cannot be separated. For the
infernal crew desire and love nothing more than to do evil,
especially to inflict punishment and to torment, and they
likewise do evil and inflict punishment on every one who is
not protected by the Lord. When therefore evil is done
from an evil heart, then because it rejects from itself all
protection from the Lord, infernal spirits rush upon him
who does such evil and punish him. This may in some
measure be illustrated from evils and their punishments in
the world, where also they are joined. For laws in the
world prescribe punishment for every evil ; and so he who
404 HEAVEN AND HELL
rushes into evil, rushes also into the punishment of evil.
The only difference is that evil may be concealed in the
world, but not in the other life. From these things it may
be manifest that the Lord does evil to no one, and that it
is as in the world, where it is not the king, nor the judge,
nor the law, that are the cause of punishment to the guilty,
because they are not the cause of evil with the evil-doer.
ALL IN THE HELLS ARE IN EVILS AND FALSITIES
THEREFROM, ORIGINATING IN THE LOVES OF SELF
AND OF THE WORLD.
551. ALL who are in the hells are in evils and falsities
therefrom, and there is no one there who is in evils and at
the same time in truths. Most bad men in the world are
acquainted with spiritual truths, which are the truths of the
church ; for they have learned them from infancy, and then
from preaching and from reading the Word, and afterward
have talked from them. Some also have induced others to
believe that they were Christians in heart, because they
knew how to talk from truths with pretended affection, and
likewise to act uprightly, as from spiritual faith. But such
of them as have thought in themselves contrary to these
truths, and have abstained from doing evils according to
their thoughts only on account of civil laws, and with a
view to reputation, honors, and gain, are all of them evil in
heart, and are in truths and goods only as to the body, and
not as to the spirit. When therefore their externals are
taken away from them in the other life, and the internals
which were of their spirit are revealed, they are altogether
in evils and falsities, and not in any truths and goods ; and
it becomes plain that truths and goods only resided in their
memory, as acquired knowledges, and that they brought
them forth thence when they talked, and made a pretence
ALL IN HELL IN EVIL AND ITS FALSITY 405
of good as if from spiritual love and faith. When such
persons are let into their internals and thus into their evils,
they cannot any longer speak truths, but only falsities, inas-
much as they speak from evils.; for to speak truths from
evils is impossible, since the spirit is then nothing but his
own evil, and what is false proceeds from what is evil.
Every evil spirit is reduced into this state before he is cast
into hell (see above, n. 499-512). This is called being
vastated as to truths and goods ; and vastation is nothing
else than being let into one's internals, thus into what is
the spirit's own, or into the spirit itself (see likewise above,
n. 425).
552. When man is in this state after death, he is then
no longer a man-spirit, as in his first state (of which above,
n. 491-498), but he is truly a spirit ; for one who is truly a
spirit has a face and body corresponding to his internals,
which are of his mind ; thus he has an external form which
is the type or effigy of his internals. Such is a spirit after
passing through the first and second states, spoken of above.
And therefore, when he is then looked upon, it is immedi-
ately known what he is, not only from the face, but also
from the body, and likewise from the speech and gestures ;
and since he is now in himself, he cannot be in any other
place than where his like are. For in the spiritual world
there is universal communication of the affections and their
thoughts, and so a spirit is conveyed to his like, as of him-
self, because from his affection and its enjoyment. Indeed,
he also turns in that direction, for thus he breathes his own
a The evil, before they are cast down into hell, are devastated as to
truths and goods, and when these are taken away they are carried of
themselves into hell, n. 6977, 739 7795> 8210, 8232, 9330. The Lord
does not devastate them, but they devastate themselves, n. 7643, 7926.
Every evil has in it what is false, wherefore they who are in evil are
also in what is false, though some of them do not know it, n. 7577,
8094. They who are in evil cannot but think what is false, when they
think from themselves, n. 7437. All who are in hell speak falsities
from evil, n. 1695, 7351, 7352, 7357, 7392, 7689.
406 HEAVEN AND HELL
life or draws his breath freely, but not when he turns another
way. It is to be known that communication with others in
the spiritual world is effected according to the turning of
the face, and that before the face of every one are contin-
ually presented those who are in similar love with himself,
and this in every turning of the body (see above, n. 151).
Hence it is that all infernal spirits turn themselves back-
ward from the Lord to the points of thick darkness and of
darkness, which are there in place of the sun and of the
moon of this world, but that all the angels of heaven turn
themselves to the Lord as the Sun of heaven and as the
Moon of heaven (see above, n. 123, 143, 144, 151). From
these things it may now be evident that all who are in the
hells are in evils and falsities therefrom ; and likewise that
they are turned to their own loves.
553. All spirits in the hells, seen in any light of heaven,
appear in the form of their evil ; for every one is an image
of his evil, since with every one the interiors and exteriors
make one, and the interiors present themselves to be seen
in the exteriors, which are the face, the body, the speech,
and the gestures ; thus their quality is recognized as soon
as they are seen. In general, they are forms of contempt
of others, and of menaces against those who do not pay
them respect ; they are forms of hatreds of various kinds,
also of various kinds of revenge. Fierceness and cruelty
from their interiors show themselves through these forms ;
but when others commend, venerate, and worship them,
their faces are composed and have an appearance of glad-
ness from enjoyment. It is impossible to describe in a
few words all those forms such as they appear, for one is
not like another; only between those who are in similar
evil, and so in a similar infernal society, there is a general
likeness, from which, as from a plane of derivation, the
faces of all appear there to have a certain resemblance.
In general, their faces are dreadful, and void of life as those
of corpses ; the faces of some are black, of some fiery like
ALL IN HELL IN EVIL AND ITS FALSITY 407
little torches, of some disfigured with pimples, warts, and
ulcers ; with some no face appears, but in its stead some-
thing hairy or bony ; and with some teeth only are seen.
Their bodies also are monstrous, and their speech is as the
speech of anger, or of hatred, or of revenge ; for every
one speaks from his falsity, and his tone is from his evil ;
in a word, they are all images of their own hell. It has
not been given me to see what is the form of hell itself in
general ; it has only been told me that as the whole heaven
in one mass represents one man (n. 59-67), so the whole
hell in one mass represents one devil, and may likewise be
presented in the image of one devil (see above, n. 544).
But in what form the hells are in particular, or the infernal
societies, it has often been given me to see ; for at their
entrances, which are called the gates of hell, for the most
part appears a monster which represents in a general way
the form of those who are within. The fierce passions of
those who dwell there are then at the same time repre-
sented by dreadful and atrocious things which I forbear to
describe. It is to be known, however, that such is the ap-
pearance of the infernal spirits in the light of heaven, but
among themselves they appear as men ; this is of the
Lord's mercy, lest they should seem as foul one to another
as they appear before angels. But that appearance is a fal-
lacy, for as soon as any ray of light from heaven is let in,
their human forms are turned into monstrous forms, such
as they are in themselves, as described above ; for in the
light of heaven every thing appears as it is in itself. This
also is why they shun the light of heaven and cast them-
selves down into their own light, which is like that from
lighted coals, and in some cases as from burning sulphur ;
but this light also is turned into mere thick darkness, when
any light from heaven flows in upon it. Hence it is that
the hells are said to be in thick darkness and in darkness,
and that thick darkness and darkness signify falsities de-
rived from evil, such as are in hell.
408 HEAVEN AND HELL
554. From an inspection of those monstrous forms of
spirits in the hells, which, as I have said, are all forms of
contempt of others and of menaces against those who do
not pay them honor and respect, also forms of hatred and
revenge against those who do not favor them, it appeared
evident that they were all in general forms of the love of
self and the love of the world ; and that the evils of which
they are specific forms, derive their origin from those two
loves. I have been told also from heaven, and it has been
testified to me by much experience, that those two loves,
the love of self and the love of the world, rule in the hells,
and likewise make the hells : but that love to the Lord and
love toward the neighbor rule in the heavens, and likewise
make the heavens ; also that the two loves which are the
loves of hell, and the two loves which are the loves of
heaven, are diametrically opposed to each other.
555. At first I wondered whence it is that self-love and
the love of the world are so diabolical, and that they who
are in these loves are such monsters in aspect ; since in the
world little thought is given to self-love, but only to that
elation of mind in externals which is called pride, and
which, because it is manifest to the sight, is alone believed
to be self-love. Moreover self-love, when it does not so
display itself, is believed in the world to be the fire of life,
from which man is excited to seek employment and to per-
form uses, and in which unless he could see honor and
glory, his mind would grow torpid. Men say, who has ever
done any worthy, useful, and distinguished action, but for
the sake of being celebrated and honored by others, or in
the minds of others? And whence, it is asked, is this, but
from the fire of love for glory and honor, consequently for
self? Hence it is not known in the world that self-love
viewed in itself is the love which rules in hell, and makes
hell with man. This being the case, I would first describe
what self-love is, and afterward show that all evils and their
falsities spring from that love as their fountain.
ALL IN HELL IN EVIL AND ITS FALSITY 409
556. Self-love is to will well to self alone, and not to
others except for the sake of self, not even to the church,
one's country, or any human society; also in conferring
benefits upon them solely for the sake of one's own repu-
tation, honor, and glory, since unless these are seen in the
uses performed to others, the man says in his heart, what is
the use? why should I do this? and of what advantage is
it to me ? and thus he omits it. From this it is plain that
he who is in self-love does not love the church, nor his
country, nor society, nor any use, but himself alone. His
enjoyment is solely the enjoyment of self-love ; and where-
as the enjoyment which comes forth from the love makes
the life of man, therefore his life is a life of self, and a life
of self is a life from what is man's own, and what is man's
own viewed in itself is nothing but evil. He who loves him-
self, loves also those who belong to him, who in particular
are his children and grand-children, and in general all who
make one with him, whom he calls his. To love these is
also to love himself, for he regards them as in himself, and
himself in them ; among those whom he calls his, are like-
wise all who commend, honor, and pay their court to him.
557. From a comparison of self-love with heavenly love,
its quality may be evident. Heavenly love consists in lov-
ing uses for the sake of uses, or goods for the sake of
goods, which a man performs to the church, his country,
human society, and a fellow-citizen ; for this is to love God
and to love the neighbor, because all uses and all goods are
from God, and are also the neighbor who is to be loved.
But he who loves them for the sake of himself, loves them
only as serving attendants, because they serve himself.
Hence it follows that he who is in self-love, wills that the
church, his country, human societies, and hi fellow-citizens
should serve him, and not he them, for he places himself
above them, and them below himself. Hence it is that so
far as any one is in self-love, so far he removes himself from
heaven, because from heavenly love.
4IO HEAVEN AND HELL
558. Moreover as far as any one is in heavenly love,
which consists in loving uses and goods and in being af-
fected with delight of heart in the performance of them for
the sake of the church, his country, human society, and a
fellow-citizen, so far he is led of the Lord, because that
love is the love in which He is and which is from Him.
But as far as any one is in self-love, which love consists in
performing uses and goods for the sake of himself, so far
he is led of himself; and as far as any one is led of him-
self, so far he is not led of the Lord. Hence likewise it
follows that so far as any one loves himself, he removes
himself from the Divine, thus also from heaven. To be
led of himself is to be led by his own nature, and man's
own nature is nothing but evil ; for it is his hereditary evil,
which consists in loving himself more than God, and the
world more than heaven/ Man is let into his own nature,
thus into his hereditary evils, as often as he regards him-
self in the good which he does ; for he looks from good
to himself, and not from himself to good, and so in good
he presents an image of himself, and not any image of the
Divine. That this is the case, has been also proved to me
by experience. There are evil spirits, whose habitations
are in the middle quarter between the north and the west,
beneath the heavens, who are skilled in the art of letting
b Man's own nature which he derives hereditarily from his parents,
is nothing but dense evil, n. 210, 215, 731, 876, 987, 1047, 2307, 2308,
3518, 3701, 3812, 8480, 8550, 10283, 10284, 10286, 10731. The pro-
prium of man consists in loving himself more than God, and the world
more than heaven, and in making nothing of his neighbor in compari-
son with himself, except only for the sake of himself, thus it consists in
the love of self and of the world, n. 694, 731, 4317, 5660. All evils
flow from the Iftve of self and the love of the world when these pre-
dominate, n. 1307, 1308, 1321, 1594, 1691, 3413, 7255, 7376, 7479,
7488, 8318, 9335, 9348, 10038, 10742. Which are contempt of others,
enmity, hatred, revenge, cruelty, deceit, n. 6667, 7370, 7374, 9348,
10038, 10742. And in these evils every false principle originates, n.
1047, 10283, 10284, 10286.
ALL IN HELL IN EVIL AND ITS FALSITY 4! I
well-disposed spirits into their proprium, and thus into evils
of various kinds. They effect this by letting them into
thoughts about themselves, either openly by praises and
honors, or secretly by directing their affections to them-
selves ; and as far as they effect this, so far they avert the
faces of the well-disposed spirits from heaven, and so far
likewise they obscure their understanding and call forth
evils from their proprium.
That self-love is opposed to neighborly love, may be seen
from the origin and essence of both. The love of the
neighbor with him who is in self-love begins from self
for it is said that every one is neighbor to himself and
proceeds from him as its centre to all who make one with
him, with diminution according to the degrees of conjunc-
tion with him by love. All outside of this circle are made
no account of, and those who are opposed to its members
and their evils are accounted as enemies, whatsoever be
their character, however wise, upright, sincere, or just.
But spiritual love to a man's neighbor begins from the
Lord, and from Him as its centre proceeds to all who are
conjoined to Him by love and faith, and according to the
quality of their love and faith/ From this it is plain that
c They who do not know what it is to love the neighbor, suppose
that every man is a neighbor, and that good is to be done to every one
who is in need of assistance, n. 6704. And they likewise believe that
every one is neighbor to himself, and thus that neighborly love begins
from self, n. 6933. They who love themselves above all things, thus
with whom self-love prevails, reckon also the commencement of neigh-
borly love from themselves, n. 6710. But in what manner every one is
neighbor to himself is explained, n. 6933-38. But they who are Chris-
tians and love God above all things, reckon the commencement of
neighborly love from the Lord, because He is to be loved above all
things, n. 6706, 6711, 6819, 6824. The distinctions of neighbor are as
many as the distinctions of good from the Lord, and good ought to be
done with discrimination toward every one according to the quality of
his state, and this is of Christian prudence, n. 6707, 6709, 6711, 6818.
Those distinctions are innumerable, and on this account the ancients,
who were acquainted with the true meaning of neighbor, reduced the
412 HEAVEN AND HELL
the love of the neighbor which begins from man is opposed
to the neighborly love which begins from the Lord, and that
the former proceeds from evil, because from man's pro-
prium, whereas the latter proceeds from good, because from
the Lord, Who is Good itself. It is manifest also that the
love of the neighbor which proceeds from man and his
proprium is corporeal, but the love for the neighbor which
proceeds from the Lord is heavenly. In a word, love for
self makes the head with the man in whom it is, and heav-
enly love makes with him the feet. On this he stands, and
if it does not serve him, he tramples it under foot. This
is the reason that those who are cast down into hell, appear
to be cast with the head downward toward hell, and with
the feet upward toward heaven (see above, n. 548).
559. Self-love also is of such a nature that, as far as the
reins are given it, that is, so far as external bonds are re-
moved which are fears of the law and its penalties and of
the loss of reputation, of honor, of gain, of employment,
and of life so far it rushes on, until at length it desires to
rule not only over the whole world, but also over the whole
heaven, and over the Divine Himself, knowing no limit or
end. This propensity lurks hidden in every one who is in
self-love, though not manifest before the world, where it is
held in check by such bonds as have been mentioned.
That it is so, every one may see in potentates and kings,
who are not subject to such restraints and bonds ; who
rush on and subjugate provinces and kingdoms, so far as
success falls to them, and aspire after power and glory with-
out end ; and still more manifestly from the Babylon of
this day, which has extended its dominion into heaven, and
practice of charity into classes, which they denoted by suitable names,
and hence they knew in what respect every one was a neighbor, and in
what manner good was to be done to every one prudently, n. 2417,
6628, 6705, 7259-62. The doctrine in the ancient churches was the
doctrine of charity toward the neighbor, and hence they had wisdom,
n. 2417, 2385, 3419, 3420, 4844, 6628.
ALL IN HELL IN EVIL AND ITS FALSITY 413
has transferred all the Divine power of the Lord to itself,
and lusts continually for more. That such men are wholly
opposed to the Divine and to heaven, and are in favor of
hell, when they come after death into the other life, may be
seen in the little treatise on The Last Judgment and the
Destruction of Babylon.
560. Imagine for yourself a society of such persons, all
of whom love themselves alone and love others no farther
than as they make one with themselves ; and you will see
that their love is only like that of robbers among them-
selves, who, so far as they act conjointly, kiss and call one
another friends, but so far as they do not act conjointly, and
so far as they reject their rules of government, rise up
against and murder one another. If their interiors or
minds be explored, it will appear that they are full of hos-
tile hatred one against another, and that in heart they laugh
at all justice and sincerity, and likewise at the Divine,
which they reject as of no account. This may be still
further manifest from the societies of such in the hells,
treated of below.
561. The interiors, which are of the thoughts and affec-
tions, of those who love themselves above all things, are
turned to themselves and to the world, and thus are turned
away from the Lord and from heaven. Hence it is that
they are possessed with evils of every kind, and the Divine
cannot flow in, because the instant it flows in, it is im-
mersed in thoughts of self and is defiled, and is likewise
infused into the evils which are from their proprium. Hence
it is that all such in the other life look backward from the
Lord, to the point of thick darkness which is there in the
place of the sun of the world, and which is diametrically
opposite to the sun of heaven, which is the Lord (see
above, n. 123). Thick darkness also signifies evil, and the
sun of the world the love of self/
d The sun of the world signifies the love of self, n. 2441. In which
sense by adoring the sun is signified to adore those things which are
414 HEAVEN AND HELL
562. The evils belonging to those who are in the love
of self, are in general contempt of others, envy, enmity
against all who do not favor them, hostility therefrom,
hatred of various kinds, revenge, cunning, deceit, unmer-
cifulness, and cruelty ; and as for religious things, there is
not only contempt of the Divine and of Divine things,
which are the truths and goods of the church, but also
anger against them. This anger is turned into hatred when
the man becomes a spirit, and then he not only cannot en-
dure to hear those things mentioned, but even burns with
hatred against all who acknowledge and worship the Divine.
I once spoke with a certain spirit who in the world had
been a man in authority, and had loved himself in a supe-
rior degree ; and when he only heard mention made of the
Divine, and especially when he heard the Lord mentioned,
he was impelled by such hatred resulting from anger, that
he burned with a desire to kill him. The same person,
also, when the reins were given to his love, desired to be
the devil himself, that from self-love he might continually
infest heaven ; this also is the desire of some of the papist
religion, when they perceive in the other life that the Lord
has all power, and themselves none.
563. There appeared to me some spirits in the western
quarter toward the south, who said that they had been in
stations of great dignity in the world, and that they de-
served to be preferred above others and to rule over them.
They were explored by angels as to what they were in-
wardly, and it was discovered that in their offices in the
world they had not looked to uses but to themselves, and
thus that they had set themselves before uses. But whereas
they were eager and intensely solicitous to be set over
others, it was allowed them to be among those who were
consulting on concerns of great importance. Then it was
perceived that they could not attend at all to the business
contrary to heavenly love, and to the Lord, n. 2441, 10584. The sun
growing hot denotes the increasing lust of evil, n. 8487.
ALL IN HELL IN EVIL AND ITS FALSITY 415
under discussion, nor see things as they were in themselves,
nor speak from the use of the thing, but from their own
interest, and likewise that they wished to act their pleasure
on grounds of favor. They were therefore discharged from
that function and left to seek employments for themselves
elsewhere. Then they proceeded further into the western
quarter, where they were received here and there ; but in
all places they were told that they thought only of them-
selves, and not of anything except from self, thus that they
were stupid, and only like sensual corporeal spirits ; on
which account wheresoever they came, they were sent off.
Some time afterward they were seen reduced to a destitute
state and asking for alms. Thus it was made manifest that
they who are in self-love, however from the fire of that
love they may seem to speak in the world like wise men,
still speak only from the memory, and not from any ra-
tional light. For this reason in the other life, when it is
no longer permitted for things of the natural memory to
be reproduced, they are more stupid than others, and this
by reason that they are separated from the Divine.
564. There are two kinds of dominion, one of love to-
ward the neighbor, and the other of self-love. These two
dominions in their essence are wholly opposed to each
other. He who rules from neighborly love, wills good to
all and loves nothing more than uses, thus to serve others
which is to will good to them and to perform uses, whether
to the church, to his country, to society, or to a fellow-cit-
izen this is his love and the delight of his heart. As far
also as he is exalted to dignities above others, so far he re-
joices, yet not for the sake of the dignities, but for the
sake of uses, which he is then able to perform in greater
abundance and in greater degree ; such dominion there is
in the heavens. But he who rules from the love of self,
wills good to no one but to himself alone ; the uses which
he performs are for the sake of his own honor and glory,
which to him are the only uses. When he serves others, it
416 HEAVEN AND HELL
is that he may himself be served, honored, and set up in
power ; he courts dignities, not for the sake of good offices
to be performed to his country and the church, but that he
may be in eminence and glory, and thus in his heart's de-
light. The love of dominion remains also with every one
after the life in the world. Those who have ruled from
neighborly love, are again intrusted with authority in the
heavens ; yet it is not they who rule, but the uses which
they love ; and when uses rule, the Lord rules. But those
who in the world have ruled from self-love, after the life in
the world are in hell and are there vile slaves. I have seen
potentates who in the world exercised dominion from the
love of self, rejected among the most vile, and some among
those who are in excrementitious places.
565. As regards the love of the world, this love is not
opposed to heavenly love in so great a degree as self-love,
since it does not conceal in it so great evils. The love of
the world consists in man's desiring to secure to himself
the wealth of others by every kind of art, and placing his
heart in riches, and suffering the world to draw him back
and withdraw him from spiritual love, which is love toward
the neighbor, thus from heaven and from the Divine. But
this love is manifold ; there is a love of wealth for the sake
of being exalted to honors, which alone are loved ; there
is a love of honors and dignities with a view to the increase
of wealth ; there is a love of wealth for the sake of various
uses which give delight in the world ; there is a love of
wealth merely for the sake of wealth, as with misers, and
so on. The end for the sake of which wealth is sought, is
called its use, and it is the end or use from which the love
has its quality ; for the love is of such a quality as is the
end regarded, and all other things only serve it as means.
HELL FIRE AND GNASHING OF TEETH 417
WHAT HELL FIRE IS, AND GNASHING OF TEETH.
566. WHAT eternal fire is and gnashing of teeth, which
are mentioned in the Word as the portion of those who are
in hell, has as yet been known to scarcely any one, by rea-
son that mankind have thought materially of what is said
in the Word, not being acquainted with its spiritual sense.
So by fire some have understood material fire, some tor-
ment in general, some remorse of conscience, and some
have supposed that it is foretold merely to strike terror in
the wicked ; and by gnashing of teeth, some have under-
stood actual gnashing, some only a horror, such as exists
when such collision of the teeth is heard. But he who is
acquainted with the spiritual meaning of the Word may
know what eternal fire is, and what the gnashing of teeth ;
for in every expression, and in every sense of expressions
in the Word, there is contained a spiritual meaning, since
the Word in its bosom is spiritual, and what is spiritual
cannot be expressed otherwise than naturally with man,
because man is in the natural world, and thinks from the
things of that world. What therefore is meant by the eter-
nal fire and the gnashing of teeth into which evil men
come as to their spirits after death, or which their spirits,
then in the spiritual world, endure, will be told in what now
follows.
567. There are two origins of heat, one from the Sun
of heaven, which is the Lord, and the other from the sun
of the world. The heat which is from the Sun of heaven,
or the Lord, is spiritual heat, which in its essence is love
(see above, n. 126-140) ; but the heat from the sun of the
world is natural heat, which in its essence is not love, but
serves spiritual heat or love for a receptacle. That love in
its essence is heat, may be manifest from the heating of the
mind, and thence of the body, from love and according to
its degree and quality which man experiences equally in
41 8 HEAVEN AND HELL
winter as in summer as also from the heating of the
blood. That natural heat, which exists from the sun of the
world, serves spiritual heat for a receptacle, is evident from
the heat of the body, which is excited by the heat of its
spirit, and is its substitute in the body ; especially from
spring and summer heat with animals of every kind, which
then return every year to their loves. Not that this natural
heat produces this effect, but it disposes their bodies to
receive the heat which also flows in with them from the
spiritual world ; for the spiritual world flows into the natu-
ral, as cause into effect. He who believes that natural heat
produces their loves, is much deceived, for there is an in-
flux of the spiritual world into the natural world, and not
of the natural world into the spiritual ; and all love, inas-
much as it is of life itself, is spiritual. Again, he who be-
lieves that any thing exists in the natural world without the
influx of the spiritual world, is likewise deceived, for what
is natural exists and subsists only from what is spiritual.
The subjects also of the vegetable kingdom derive their
germinations from influx out of that world ; the natural
heat which prevails in the season of spring and summer,
only disposes the seeds into their natural forms, by expand-
ing and opening them, so that influx from the spiritual
world may there act as a cause. These things are adduced
in order that it may be known that there are two kinds of
heat, namely, spiritual heat and natural heat, and that spir-
itual heat is from the Sun of heaven, and natural heat from
the sun of the world, and that influx and consequent co-
operation present the effects which appear before the eyes
in the world. 1 *
568. Spiritual heat with man is the heat of his life, be-
" -There is an influx of the spiritual world into the natural world,
n. 6053-58, 6189-6214, 6307-26, 6466-95, 6598-6626. There is in-
flux also into the lives of animals, n. 5850. And likewise into the sub-
jects of the vegetable kingdom, n. 3648. This influx is a continual en-
" deavor to act according to Divine order, n. 6211 at the end.
HELL FIRE AND GNASHING OF TEETH 419
cause, as was said above, in its essence it is love. This
heat is what is meant in the Word by fire love to the
Lord and neighborly love by heavenly fire, and self-love
and the love of the world by infernal fire.
569. Infernal fire or love exists from the same origin as
heavenly fire or love, namely, from the Sun of heaven, or
the Lord ; but it is made infernal by those who receive it.
For all influx from the spiritual world varies according to
reception, or according to the forms into which it flows,
just as does the heat and light from the sun of the world.
The heat from this sun flowing into shrubberies and beds
of flowers, produces vegetation and draws forth grateful
and sweet odors ; but the same heat flowing into excre-
mentitious and decaying substances, produces putrefaction,
and draws forth noisome and disgusting stenches. In like
manner the light from the same sun, in one subject pro-
duces beautiful and pleasing colors, in another such as are
ugly and unpleasant. The case is similar in regard to heat
and light from the Sun of heaven, which is Love. When
the heat or love from it flows into good, as with good men
and spirits and with angels, it makes their good fruitful ; but
when it flows in with the wicked, it produces a contrary
effect, for their evils either suffocate it or pervert it. In
like manner the light of heaven when it flows into the
truths of good, gives intelligence and wisdom ; but when it
flows into the falsities of evil, it is there turned into insan-
ities and phantasies of various kinds in all cases accord-
ing to reception.
570. As infernal fire is the love of self and of the world,
so it is every lust of those loves, since lust is love in its
continuity for what a man loves, this he continually lusts
after, and it is also enjoyment ; for what a man loves or
lusts after, when he obtains it, he perceives as enjoyable ;
nor does man have enjoyment of heart from any other
source. Infernal fire, therefore, is the lust and enjoyment
which spring from those two loves as their origins. The
42O HEAVEN AND HELL
evils derived from those loves are contempt of others, en,
mity and hostility against those who do not favor them,
envy, hatred, and revenge, and from these, savageness and
cruelty ; and with regard to the Divine, they consist in de-
nial, and consequently contempt, derision, and blaspheming
of the holy things appertaining to the church ; which evils
after death, when man becomes a spirit, are turned into
anger and hatred against those holy things (see above, n.
502). And since these evils breathe continually the de-
struction and murder of those whom they account as ene-
mies, and against whom they burn with hatred and revenge,
therefore it is the enjoyment of their life to will to destroy
and kill, and so far as they cannot effect this, to will to do
-mischief, to injure, and to exercise cruelty. These are the
things which are meant by fire in the Word, where the
wicked and the hells are treated of, some passages from
which I will here adduce by way of confirmation. Every
one is a hypocrite and an evil-doer, and every mouth speak-
eth folly. . . . For wickedness burneth as the fire ; it de-
voureih the briers and thorns, and kindleth in the thickets
of the forest, and they mount up as the rising of smoke, and
the people is become like food for fire ; no man spareth his
brother (Isa. ix. 17-19). I will show wonders in the heav-
ens and in the earth, blood, and fire, and pillars of smoke ;
the sun shall be turned into darkness (Joel ii. 30, 31).
The land shall become burning pitch ; it shall not be
quenched night nor day ; the smoke thereof shall go up for
ever (Isa. xxxiv. 9, 10). Behold the day cometh burning as
a furnace, and all the proud, and every one that worketh
wickedness shall be stubble, and the day that cometh shall
set them on fire (Mai. iv. i). Babylon is become a habita-
tion of demons. . . . They cried out when they saw the smoke
of her burning. . . . Her smoke goeth up for ages of ages
(Apoc. xviii. 2, 1 8 ; xix. 3). He opened the pit of the abyss,
and there went up a smoke out of the pit, as the smoke of a
great furnace ; and the sun and the air were darkened by
HELL FIRE AND GNASHING OF TEETH 421
the smoke of the pit (Apoc. ix. 2). Out of the mouth of
the horses went forth fire, and smoke, and brimstone ; by
these was the third part of men slain, by the fire, and by
the smoke, and by the brimstone (Apoc. ix. 17, 1 8). If
any man worship the beast . . . he shall drink of the wine
of the wrath of God, poured out unmixed in the cup of
His anger, and shall be tormented with fire and brimstone
(Apoc. xiv. 9, 10). The fourth angel poured out his vial
into the sun, and it was given him to burn men with heat
by the fire; therefore men were scorched with a great heat
(Apoc. xvi. 8, 9). They were cast into a lake burning with
fire and brimstone (Apoc. xix. 20; xx. 14, 15; xxi. 8).
Every tree that bringeth not forth good fruit, shall be cut
down and cast into the fire (Matt. iii. 10; Luke iii. 9).
The Son of man shall send His angels, who shall gather
together out of His kingdom all things that offend, and them
that do iniquity, and shall cast them into the furnace of
fire (Matt. xiii. 41, 42, 50). The King shall say to them
that are on the left hand, depart from Me, ye cursed, into
everlasting fire, prepared for the devil and his angels (Matt.
xxv. 41). They shall be sent into everlasting fire, into the
hell of fire, where their worm shall not die, and the fire
shall not be quenched (Matt, xviii. 8, 9; Mark ix. 43-49).
The rich man in hell said to Abraham, that he was tor-
mented in flame (Luke xvi. 24). In these and in many
other passages, by fire is meant the lust which is of self-
love and the love of the world, and by the smoke there-
from is meant falsity from evil.
571. Inasmuch as the lust of doing evils, which are
from the love of self and of the world, is meant by infer-
nal fire, and such is the lust of all in the hells, as shown in
the foregoing chapter, so too when the hells are opened
there is an appearance as of fire with smoke, such as is
seen in conflagrations a solid fire from the hells where
self-love prevails, and a flamy one from the hells where the
love of the world prevails. But when they are closed, this
422 HEAVEN AND HELL
fieriness is not seen, but in its place a darkness as of dense
smoke. Yet that fieriness still rages within, as is also per-
ceivable from the heat thence exhaling, which is like that
from the embers after a fire, or in some places as from a
heated furnace, and in others as from a hot bath. This
heat when it flows in with man, excites in him lusts, and
with evil men hatred and revenge, and with the sick insan-
ities. Such is the fire, or such the heat, with those who are
in the above-mentioned loves, since they are bound as to
their spirits to those hells, even while they live in the body.
But it is to be known that they who are in the hells are not
in fire, but that the fire is an appearance ; for they are not
sensible there of any burning, but only of a warmth such as
they before experienced in the world. The appearance of
fire is from correspondence, for love corresponds to fire,
and all things seen in the spiritual world appear according
to correspondences.
572. It is to be observed that this infernal fire, or heat,
is turned into intense cold when heat from heaven flows in,
and then those who are in it shiver like men seized with
chills and fever, and are inwardly distressed. The reason
of this is, that they are in total opposition to the Divine ;
and the heat of heaven, which is Divine love, extinguishes
the heat of hell, which is the love of self, and with it the
fire of their life ; whence comes such cold and consequent
shivering and distress. Then likewise thick darkness ensues
there, and from this infatuation and blindness. But this
happens rarely, and only when outbreaks are to be re-
pressed, when increasing beyond measure.
573. Since by infernal fire is meant every lust to do evil
flowing forth from the love of self, hence also by the same
fire is meant torment, such as exists in the hells. For the
lust from that love is the lust of hurting others who do not
honor, venerate, and worship one's self; and in proportion
to the anger thence conceived, and to the hatred and re-
venge from that anger, is the lust of cruelty against them.
HELL FIRE AND GNASHING OF TEETH 423
When such lust is in every one in a society, and is restrained
by no external bonds, such as the fear of the law, and of
the loss of reputation, honor, gain, and life, then every one
from the impulse of his own evil rushes upon another, and
so far as he prevails, also subjugates and reduces the rest
under his dominion, and from enjoyment exercises cruelty
toward those who do not submit themselves. This enjoy-
ment is fully united with that of bearing rule, so that they
are in the same degree, since the enjoyment of doing harm
is in enmity, envy, hatred, and revenge, which are the evils
of that love, as was said above. All the hells are such so-
cieties, and therefore every one there bears hatred in his
heart against others, and from hatred bursts forth into
cruelty, so far as he has the power. These cruelties and
their torments are also meant by infernal fire, for they are
the effects of lusts.
574. It was shown above (n. 548) that an evil spirit of
his own accord casts himself into hell. Now then it shall
be told in a few words how this comes about, when yet in
hell there are such torments. From every hell there ex-
hales a sphere of the lusts in which those are who are in it.
When this sphere is perceived by one who is in similar
lusts, he is affected at heart and is filled with enjoyment ;
for lust and its enjoyment make one, since what any one
lusts after is enjoyable to him. Hence it is that the spirit
turns himself thither, and from enjoyment of heart lusts to
go thither ; for he does not as yet know that such torments
are there, and he who knows it still lusts to go in that di-
rection. For no one in the spiritual world can resist his
own lust, inasmuch as the lust is of his love, and love is of
his will, and will is of his nature, and every one there acts
from his nature. When therefore a spirit of his own ac-
cord, or from his own freedom, directs his course to his
hell and enters it, then at first he is received in a friendly
manner, so that he believes he has come among friends.
But this only continues for a few hours ; meanwhile he is
424 HEAVEN AND HELL
explored as to his astuteness and ability. When explored,
they begin to infest him, and this by various methods, and
successively with greater severity and vehemence, which is
effected by introduction more interiorly and deeply into
hell ; for the more interior and deeper the hell, the more
malignant are the spirits. After infestations they begin to
treat him cruelly by punishments, and this until he is re-
duced to the state of a slave. But as rebellious movements
are continually arising there, inasmuch as every one wishes
to be greatest and burns with hatred against others, new
insurrections are made ; thus one scene is changed into
another, and they who were made slaves are delivered, that
they may afford aid to some new devil to subjugate others ;
and then they who do not submit themselves and obey at
the word, are again tormented in various ways ; and so
continually. Such torments are the torments of hell, which
are called infernal fire.
575. Gnashing of teeth, however, is the continual dis-
pute and combat of falsities with each other, consequently
of those who are in falsities, joined likewise with contempt
of others, with enmity, mockery, ridicule, blaspheming ;
which evils likewise burst forth into quarrels of various
kinds ; for every one fights for his own falsity and calls it
truth. These disputes and combats are heard out of those
hells like the gnashing of teeth, and are likewise turned
into gnashing of teeth when truths from heaven flow in
among them. In those hells are all who have acknowl-
edged nature and denied the Divine ; in the deeper hells
they who have confirmed themselves in such denial. These,
as they can receive nothing of light from heaven, and
hence can see nothing inwardly in themselves, are most
of them corporeal sensual spirits, believing nothing but
what they see with their eyes and touch with the hands.
Hence all the fallacies of the senses are to them truths,
from which also they dispute. This is why their disputes
are heard like gnashings of teeth ; for all falsities in the
MALICE OF INFERNAL SPIRITS 425
spiiitual world give a grating sound, and the teeth corre-
spond to outmost things in nature, and likewise to outmost
things with man, which are corporeal sensual/ That in the
hells there is gnashing of teeth, may be seen in Matthew
(viii. 12 ; xiii. 42, 50; xxii. 13; xxiv. 51 ; xxv. 30; Luke
xiii. 28).
THE MALICE AND WICKED ARTS OF INFERNAL
SPIRITS.
576. WHAT is the excellence of spirits in comparison
with men, may be seen and comprehended by every one
who thinks interiorly, and knows anything of the operation
of his own mind. For in his mind man can in a moment
of time consider, evolve, and form conclusions upon more
subjects than he can utter and express in writing in half an
hour. Hence it is evident how much man excels when he
is in his spirit, consequently when he becomes a spirit ; for
it is the spirit which thinks, and it is the body by which
the spirit expresses its thoughts, in speaking or writing.
Hence it is that the man who becomes an angel after death,
is in intelligence and wisdom ineffable in comparison with
what he had when he lived in the world ; for his spirit when
he lived in the world was bound to the body, and by the
body was in the natural world. For this reason what he
then thought spiritually, flowed into natural ideas, which
are comparatively general, gross, and obscure, and are not
receptive of innumerable things which are of spiritual
thought ; and likewise involve them in the clouds arising
& Concerning the correspondence of the teeth, n. 5565-68. They
who are merely sensual and have scarcely anything of spiritual light,
correspond to the teeth, n. 5565. Tooth in the Word signifies the sen-
sual, which is the outmost of the life of man, n. 9052, 9062. Gnash-
ing of teeth in the other life arisrs from those who believe that naUtie
is every thing, and the Divine nothing, n. 5568.
426 HEAVEN AND HELL
from worldly cares. It is otherwise when the spirit is re-
leased from the body and comes into its spiritual state, as
is the case when it passes out of the natural into the spir-
itual world, to which it belongs. That its state then as to
thoughts and affections immensely excels its former state,
is plain from what has now been said. Hence it is that
angels think things ineffable and inexpressible, consequently
such as cannot enter into the natural thoughts of man ;
when yet every angel was born a man and has lived as a
man, and then he seemed to himself to be no wiser than
such another man.
577. In the same degree in which angels have wisdom
and intelligence, infernal spirits also have wickedness and
cunning; for the case is similar, since the spirit of man,
when released from the body, is in his good or in his evil
an angelic spirit in his good, and an infernal spirit in his
evil. For every spirit is his good or his evil, because he is
his love, as has been frequently said and shown above ;
therefore, as an angelic spirit thinks, wills, speaks, and acts
from his good, so does an infernal spirit from his evil ; and
to think, will, speak, and act from evil itself, is to do so
from all things that are in evil. It was otherwise when he
lived in the body, as then the evil of the man's spirit was
in bonds which every man feels from the law, from hope
of gain, from honor, from reputation, and from the fear of
losing them ; and so the evil of his spirit could not then
burst forth and show what it was in itself. Besides, at that
time the evil of the spirit of man lay wrapped up and
veiled in outward probity, sincerity, justice, and affection
for truth and good, which such a man has professed and
feigned for the sake of the world ; under which sem-
blances the evil lay so concealed and obscure that he
scarcely knew himself that his spirit contained so much
wickedness and craftiness ; thus that in himself he was such
a devil as he becomes after death, when his spirit comes
into itself and into its own nature. Such wickedness then
MALICE OF INFERNAL SPIRITS 427
manifests itself as exceeds all belief. There are thousands
of evils which then burst forth from evil itself, among which
also are such as cannot be expressed in the words of any
language. It has been given me to know and perceive their
quality by much experience, since it has been granted me
by the Lord to be in the spiritual world as to the spirit,
and at the same time in the natural world as to the body.
This I can testify, that their wickedness is so great that it
is hardly possible to describe even a thousandth part of it ;
and likewise, that unless the Lord protected man, it would
not be possible for him ever to be rescued from hell ; for
with every man there are spirits from hell as well as angels
from heaven (see above, n. 292, 293). And the Lord can-
not protect man unless he acknowledges the Divine, and
unless he lives a life of faith and charity ; for otherwise he
averts himself from the Lord and turns himself to infernal
spirits, and thus becomes imbued as to his spirit with like
wickedness. And yet from the evils which from fellowship
with those spirits he applies and as it were attracts to him-
self, the man is continually withdrawn by the Lord, if not
by the internal bonds of conscience which he does not re-
ceive if he denies a Divine, still by external bonds, which
are, as said above, fears on account of the law and its pen-
alties, and of the loss of gain, and the privation of honor
and reputation. Such a man may indeed be withdrawn
from evils by the enjoyments of his love, and by the fear
of the loss and privation of them, but he cannot be brought
into spiritual goods ; for so far as he is brought into these,
so far he meditates cunning and deceit, by assuming ap-
pearances and pretences of what is good, sincere, and just,
with a view to persuade and thus to deceive ; this cunning
adds itself to the evil of his spirit and gives it form and
causes it to be evil such as it is in its nature.
5 78. The worst of all are they who have been in evils
from the love of self, and who at the same time have in-
wardly in themselves acted from deceit, inasmuch as deceit
428 HEAVEN AND HELL
enters more deeply into the thoughts and intentions, and
infects them with poison, and thus destroys all the spiritual
life of man. Most of these are in the hells behind the
back and are called genii, and it is their enjoyment to
make themselves invisible, and to flutter about others like
phantoms, and secretly to infuse evils, which they scatter
around as vipers scatter poisons. These suffer more dread-
ful torments than the rest. But they who are not deceitful
and who have not been ensnared by malignant craftiness
and yet are in the evils derived from the love of self, are
also in the hells behind, but not so deep. They on the
other hand who have been in evils from the love of the
world, are in the hells in front and are called spirits. These
are not such evils, that is, are not such hatreds and re-
venges, as those who are in evils from the love of self;
consequently neither have they such malice and cunning ;
and so their hells are milder.
579. It has been granted me by experience to know of
what wickedness are those who are called genii. Genii do
not operate and flow in into the thoughts, but into the af-
fections ; these they perceive and smell out, as dogs do
wild beasts in a forest. Good affections, when they per-
ceive them, they turn instantly into evil affections, leading
and bending them in a wonderful manner by the enjoy-
ments of another, and this so clandestinely, and with such
malignant art, that the other knows nothing of it, they
guarding cunningly against any thing entering into the
thought, inasmuch as thus they are made manifest. These
are seated, with man, beneath the hinder part of the head.
In the world they were men who deceitfully captivated the
minds of others, leading and persuading them by the en-
joyments of their affections or lusts. But those spirits are
driven by the Lord from every man of whose reformation
there is any hope ; for they are of such a quality that they
are able not only to destroy the conscience, but also to
excite in man his hereditary evils, which otherwise lie hid-
MALICE OF INFERNAL SPIRITS 429
den. In order, therefore, that man may not be led into
those evils, it is provided of the Lord that these hells should
be entirely closed ; and when after death any man who is
of such a character comes into the other life, he is at once
cast into their hell. Those spirits also when viewed as to
their deceit and craftiness, appear as vipers.
580. What wickedness there is in infernal spirits, may be
manifest from their atrocious arts, which are so numerous
that to enumerate them would fill a volume, and to describe
them, many volumes ; those arts are mostly unknown in
the world. One kind relates to the abuses of correspond-
ences ; a second, to the abuses of the ultimates of Divine
order ; a third, to communication and influx of thoughts
and affections, by conversions, by inspections, and by other
spirits besides themselves, and by those sent from them-
selves ; a fourth, to operations by phantasies ; a fifth, to
projections out of themselves, and consequent presence
elsewhere than where they are with the body ; a sixth, to
pretences, persuasions, and lies. Into these arts the spirit
of a wicked man comes of himself, when he is released
from his body, for they are inherent in the nature of his
evil, in which he then is. By these arts they torment each
other in the hells. But since all of these arts, except those
which are effected by pretences, persuasions, and lies, are
unknown in the world, I will not here describe them speci-
fically, as well because they would not be comprehended, as
because they are too bad to be told.
581. The reason why torments in the hells are permitted
by the Lord, is that evils cannot otherwise be restrained
and subdued. The only means of restraining and subdu-
ing them, thus of keeping the infernal crew in bonds, is
the fear of punishment. There is no other means ; for
without the fear of punishment and torment, evil would
burst forth into madness and the whole would be dispersed,
as a kingdom on earth where there is no law and no pun-
ishment.
43O HEAVEN AND HELL
THE APPEARANCE, SITUATION, AND NUMBER OF THE
HELLS.
582. IN the spiritual world, or in the world where spirits
and angels are, there are seen such things as are seen in
the natural world, or where men are ; so like that as to out-
ward look there is no difference. There are seen plains,
and again mountains, hills, and rocks, and between them
valleys ; also waters, and many other things that are seen
on earth. But yet all those things are from a spiritual ori-
gin, and so are seen by the eyes of spirits and angels, and
not by the eyes of men, because men are in the natural
world. Spiritual beings see what is from a spiritual origin,
and natural beings what is from a natural origin. Hence
man with his eyes can in no way see the things in the spir-
itual world, unless it be granted him to be in the spirit, and
except after death, when he becomes a spirit. On the
other hand also, an angel and a spirit cannot see anything
at all in the natural world, unless they be with a man to
whom it is given to speak with them. For the eyes of man
are accommodated to the reception of the light of the nat-
ural world, and the eyes of angels and spirits are accommo-
dated to the reception of the light of the spiritual world ;
and yet both have eyes quite alike in appearance. That
the spiritual world is such, the natural man cannot compre-
hend, and least of all the sensual man, who is he that be-
lieves nothing except what he sees with the eyes of his
body and touches with his hands, that is, what he takes in
by the sight and touch ; and since he thinks from those
things, therefore his thought is material and not spiritual.
Such being the similarity between the spiritual world and
the natural world, man after death scarcely knows other-
wise than that he is in the world where he was born, and
from which he has departed ; for which reason also they
call death only a translation from one world to another sim-
THE APPEARANCE OF THE HELLS 43!
ilar one. That such is the similarity of the two worlds,
may be seen above, where representatives and appearances
in heaven were treated of (n. 170-176).
583. In the higher parts of the spiritual world are the
heavens, in the lower there is the world of spirits, under
all are the hells. The heavens are not visible to spirits in
the world of spirits, unless when their interior sight is
opened ; yet they are occasionally seen as mists or as bright
clouds. The reason is that the angels of heaven are in an
interior state as to intelligence and wisdom, thus above the
sight of those who are in the world of spirits. But spirits
in the plains and valleys see one another ; and yet, when
they are separated, as is the case when they are let into
their interiors, evil spirits do not see the good. Good
spirits can see the evil, but they turn themselves away from
them, and spirits who turn themselves away become invisi-
ble. The hells, too, are not seen, since they are closed,
except the entrances, which are called gates, when they are
opened to let in other similar spirits. All the gates to the
hells open from the world of spirits, and none from heaven.
584. The hells are everywhere, as well under mountains,
hills, and rocks, as under plains and valleys. The aper-
tures or gates to the hells that are under the mountains,
hills, and rocks, appear to the sight like holes and clefts of
the rocks, some extended and wide, and some strait and
narrow, many of them rugged. All when looked into, ap-
pear dark and dusky ; but the infernal spirits in them are
in such sort of light as arises from burning coals. To the
reception of that light their eyes are accommodated, and
this by reason that while they lived in the world they were
in thick darkness as to Divine truths, by denying them, and
in a sort of light as to falsities, by affirming them. On this
account the sight of their eyes has become fitted to this
light ; and for the same reason the light of heaven is thick
darkness to them, so that when they come out of their
dens they see nothing. From these things it has been
432 HEAVEN AND HELL
made clearly evident that man comes into the light of
heaven so far as he acknowledges the Divine, and confirms
in himself the things of heaven and the church ; and that
he comes into the thick darkness of hell so far as he denies
the Divine, and confirms in himself what is contrary to the
things of heaven and the church.
585. The apertures or gates to the hells which are be-
neath the plains and valleys, appear of different aspects,
some like to those which are beneath the mountains, hills,
and rocks, some like dens and caverns, some like great
chasms and whirlpools, some like bogs, and some like lakes
of waters. All are covered, nor are they opened except
when evil spirits from the world of spirits are cast in ; and
when they are opened there is an exhalation from them,
either like that of fire with smoke, such as appears in the
air from burning buildings, or like flame without smoke, or
like soot, such as comes from a burning chimney, or like a
mist and thick cloud. I have heard that infernal spirits do
not see these things, nor perceive them, because when they
are in them they are as in their own atmosphere, and thus
in the delight of their life ; and this because the things cor-
respond to the evils and falsities in which they are, namely,
fire to hatred and revenge, smoke and soot to the falsities
therefrom ; flame to the evils of the love of self, and a mist
and thick cloud to their falsities.
586. It has also been given me to look into the hells and
to see what they were within ; for when the Lord wills, a
spirit or angel from above may penetrate by sight into the
depths beneath and explore their quality, notwithstanding
the coverings. In this way it has been given me also to
look into them. Some hells appeared to the view like cav-
erns and dens in rocks tending inward, and then downward
into the abyss, either obliquely or vertically. Some hells
appeared to the view like dens and caves, such as wild
beasts inhabit in forests ; some like hollowed caverns and
holes, such as are seen in mines, with cells opening down-
THE APPEARANCE OF THE HELLS 433
ward. Most of the hells are threefold, the upper ones ap-
pearing within full of thick darkness, because inhabited by
those who are in the falsities of evil, but the lower ones
appearing fiery, because inhabited by those who are in evils
themselves ; for thick darkness corresponds to the falsities
of evil, and fire to evils themselves. In the deeper hells
are those who have acted interiorly from evil, but in the
less deep are those who have acted exteriorly, that is, from
the falsities of evil. In some hells there are seen as it
were ruins of houses and cities after fires, in which infernal
spirits dwell in concealment. In the milder hells are seen
as it were rude huts, in some cases contiguous, like a city
with lanes and streets ; within in the houses are infernal
spirits, engaged in continual quarrels, enmities, blows, and
fightings ; in the streets and lanes robberies and depreda-
tions are committed. In some of the hells there are mere
brothels, disgusting to the sight and filled with every kind
of filth and excrement. There are also thick forests, in
which infernal spirits wander like wild beasts, and where
too there are underground dens, into which those flee who
are pursued by others. There are also deserts, where is
nothing but what is barren and sandy, and in some places
ragged rocks, in which are caverns ; in some places are also
huts. Into these desert places are cast out from the hells
such as have suffered every extremity, especially those who
in the world had been more cunning than others in at-
tempting and contriving art and deceit ; their final lot is
such a life.
587. As to the situation of the hells in particular, it can-
not be known to any one, not even to the angels in heaven,
but to the Lord alone ; yet their situation in general is
known from the quarters in which they are. For the hells,
like the heavens, are distinguished as to quarters, and the
quarters in the spiritual world are determined according to
loves ; since all the quarters in heaven commence from the
Lord as the Sun, Who is the East ; and as the hells are op-
434 HEAVEN AND HELL
posite to the heavens, their quarters commence from the
opposite, thus from the west on which subject see the
chapter on the four quarters in heaven (n. 141-153).
Hence it is that the hells in the western quarter are the
worst of all and the most horrible, and that they are worse
and more horrible as they are more remote from the east,
thus by degrees successively. In these hells are they who
in the world have been in the love of self, and hence in
contempt of others, and in enmity against those who did
not favor them, also in hatred and revenge against those
who did not venerate and worship them. In the most re-
mote hells in that quarter are they who have been of the
Catholic religion, so called, and have desired to be wor-
shipped in it as gods, and have consequently burned with
hatred and revenge against all who did not acknowledge
their power over the souls of men and over heaven. They
have a like disposition, that is, like hatred and revenge
against those who oppose them, as they had in the world,
it being their greatest enjoyment to exercise cruelty ; but
this delight in the other life is turned against themselves ;
for in the hells of such, with whom the western quarter is
filled, one rages against another who derogates from his
divine power. But upon this subject more will be said in
a small work concerning The Last Judgment and the De-
struction of Babylon. Nevertheless, in what manner the
hells are arranged in that quarter cannot be known, only
that the most dreadful hells of that kind are to the sides
toward the northern quarter, and the less dreadful toward
the southern quarter ; thus the dreadfulness of the hells
decreases from the northern quarter to the southern, and
likewise by degrees toward the east. To the east are they
who have been haughty and have not believed in the Di-
vine, but still have not been in such hatred and revenge,
nor in such deceit, as they who are in a greater depth in
the western quarter. In the eastern quarter at this day
there are no hells, those which were there having been
THE APPEAR ANCfc OF THE HELLS 435
transferred to the western quarter in front. The hells in
the northern and southern quarters are many ; and in them
are they who while they lived were in the love of the world,
and thence in various kinds of evils, such as enmity, hos-
tility, theft, robbery, cunning, avarice, unmercifulness. The
worst hells of that kind are in the northern quarter, the
milder in the southern. Their dreadfulness increases as
they are nearer to the western quarter, and likewise as they
are more remote from the southern, and it decreases to-
ward the eastern quarter, and also toward the southern.
Behind the hells which are in the western quarter are dark
forests, in which malignant spirits wander like wild beasts ;
in like manner behind the hells in the northern quarter.
But behind the hells in the southern quarter are deserts,
which were treated of just above. So far respecting the
situation of the hells.
588. As to the number of the hells, they are as many as
are the angelic societies in the heavens, inasmuch as for
every heavenly society there is a corresponding infernal so-
ciety, as its opposite. That the heavenly societies are in-
numerable, and all distinct according to the goods of love,
of charity, and of faith, may be seen in the chapter on the
societies of which the heavens consist (n. 41-50) ; and in
that on the immensity of heaven (n. 415-420). It is the
same therefore with the infernal societies, which are distinct
according to the evils opposite to those goods. Every evil
is of infinite variety, like every good. That it is so cannot
be conceived by those who have only a simple idea in re-
gard to every evil, as contempt, enmity, hatred, revenge,
deceit, and other such evils ; but let them know that every
one of these evils contains so many specific differences, and
each of these again so many still more specific or particu-
lar differences, that a volume would not suffice to enumer-
ate them. The hells are so distinctly arranged in order,
according to the differences of every evil, that nothing is
more perfectly ordered and more distinct. Hence it may
43^ HEAVEN ANt> HELL
be evident that they are innumerable, one near another,
and one remote from another, according to the differences
of evils generically, specifically, and particularly. There
are likewise hells beneath hells. There are communica-
tions of some of the hells by passages, and there are com-
munications of more by exhalations, and this altogether
according to the affinities of one kind and one species of
evil with others. How great the number of the hells is,
has been given me to know from this, that there are hells
under every mountain, hill, and rock, and likewise under
every plain and valley, and that they extend themselves be-
neath, in length, breadth, and depth. In a word, the whole
heaven and the whole world of spirits are as it were exca-
vated beneath, and under them is a continual hell. So far
concerning the number of the hells.
THE EQUILIBRIUM BETWEEN HEAVEN AND HELL.
589. THAT any thing may exist, there must be an equi-
librium of all things. Without equilibrium there is neither
action nor reaction ; for equilibrium is between two forces,
one of which acts, and the other reacts, and the rest occa-
sioned by such action and reaction is called equilibrium.
In the natural world there is an equilibrium in all things
and in each ; in general, in the atmospheres themselves, in
which what is lower reacts and resists in proportion as what
is higher acts and presses down. In the natural world there
is also an equilibrium between heat and cold, between light
and shade, and between dryness and moisture, the middle
condition being their equilibrium. There is likewise an
equilibrium in all the subjects of the three kingdoms of
nature, the mineral, the vegetable, and the animal ; for
without equilibrium in them nothing exists and subsists,
there being everywhere an effort as it were acting on one
part and reacting on the other. All existence, or every
EQUILIBRIUM BETWEEN HEAVEN AND HELL 437
effect, is produced in equilibrium, but it is produced by
this, that one force acts, and another suffers itself to be
acted upon, or that one force by acting flows in, and
another receives and yields in agreement with it. In the
natural world that which acts and which reacts is called
force, and likewise endeavor, or effort ; but in the spiritual
world that which acts and which reacts is called life and
will ; life in that world is living force, and will is living
effort, and the equilibrium itself is called freedom. Spir-
itual equilibrium, therefore, or freedom, exists and subsists
between good acting on one part and evil reacting on the
other part ; or between evil acting on one part and good
reacting on the other part. The equilibrium between good
acting and evil reacting exists with the good, but the equi-
librium between evil acting and good reacting exists with
the evil. That spiritual equilibrium is between good and
evil, is because all of the life of man has reference to good
arid to evil, and the will is their receptacle. There is also
an equilibrium between truth and falsity, but this depends
on the equilibrium between good and evil. The equilib-
rium between truth and falsity is like that between light
and shade, which operate upon the objects of the vegeta-
ble kingdom only so far as heat and cold are in the light
and shade. That light and shade of themselves produce
nothing, but that heat produces by them, may be evident
from light and shade being alike in the time of winter and
in the time of spring. The comparison of truth and falsity
with light and shade is from correspondence, for truth cor-
responds to light, falsity to shade, and heat to the good of
love ; and likewise spiritual light is truth, spiritual shade is
falsity, and spiritual heat is the good of love ; on which
subject see the chapter in which light and heat in heaven
are treated of (n. 126-140).
590. There is a perpetual equilibrium between heaven
and hell ; for from hell there continually breathes forth and
ascends the endeavor to do evil, and from heaven there
438 HEAVEN AND HELL
continually breathes out and ascends the endeavor to do
good. In this equilibrium is the world of spirits, which
world is in the midst between heaven and hell, as may be
seen above (n. 421431). That the world of spirits is in
that equilibrium, is because every man after death first en-
ters into the world of spirits, and is there kept in a similar
state to that in which he was in the world, which could not
be the case unless the most exact equilibrium were there.
For by means of this all are found out, what they are, be-
ing left there in their freedom, such as they had in the
world. Spiritual equilibrium is the freedom given to man
and spirit, as was said just above (n. 589). The quality
of every one's freedom is there learned by angels in heaven,
through communication of their affections and thoughts ;
and it appears visible to the sight before angelic spirits by
the ways in which they go. - They who are good spirits go
the ways which tend to heaven, but evil spirits go the ways
which tend to hell. Ways are actually seen in that world ;
which also is the reason that ways in the Word signify
truths which lead to good, and in the opposite sense falsi-
ties which lead to evil ; and hence also it is that to go, to
walk, and to journey, in the Word, signify progressions of
life." Such ways it has often been given me to see, and
likewise spirits going and walking upon them freely accord-
ing to their affections and thoughts.
591. That evil continually breathes forth and ascends
out of hell, and that good continually breathes forth and
descends out of heaven, is because a spiritual sphere en-
compasses every one, and that sphere flows forth and pours
out from the life of the affections and their thoughts. 3 And
a To journey, in the Word, signifies the progression of life, in like
manner to go, n. 3335, 4375, 4554, 4585, 4882, 5493, 5605, 5996, 8181,
8345, 8397, 8417, 8420, 8557. To go and to walk with the Lord is to
receive spiritual life, and to live with Him, n. 10567. To walk denotes
to live, n. 519, 1794, 8417, 8420.
b A spiritual sphere, which is a sphere of life, flows forth and pours
EQUILIBRIUM BETWEEN HEAVEN AND HELL 439
as such a sphere of life flows forth from every one, it there-
fore flows forth also from every heavenly society, and from
every infernal society, consequently from all together, that
is, from the whole heaven and from the whole hell. That
good flows forth from heaven, is because all in heaven are
in good ; and that evil flows forth from hell, is because all
in hell are in evil. The good which is from heaven is all
from the Lord ; for the angels who are in the heavens
are all withheld from what is their own, and are kept in
what is the Lord's own, which is good itself. But the spir-
its who are in the hells are all in what is their own, and
what is one's own is nothing but evil; and since it is
nothing but evil, it is hell. c From these things it may be
evident that the equilibrium in which angels are held in the
heavens, and spirits in the hells, is not as the equilibrium
in the world of spirits. The equilibrium of angels in
heaven is according as they have been willing to be in
good, or according as they have lived in good in the world,
thus according as they have held evil in aversion ; but the
equilibrium of spirits in hell is according as they have been
willing to be in evil, or according as they have lived in evil
in the world ; thus according as in heart and spirit they
have been opposed to good.
592. Unless the Lord ruled both the heavens and the
hells, there would not be any equilibrium, and if no equi-
forth from every man, spirit, and angel, and encompasses him, n. 4464,
5179, 7454, 8630. It flows forth from the life of their affections and
thoughts, n. 2489, 4464, 6206. Spirits are known as to their quality,
at a distance, from their spheres, n. 1048, 1053, 1316, 1504. Spheres
from the evil are contrary to spheres from the good, n. 1695, 10187,
10312. Those spheres extend themselves far into angelic societies, ac-
cording to the quality and quantity of good, n. 6598-6612, 8063, 8794,
8797. And into infernal societies according to the quality and quantity
of evil, n. 8794.
c What is man's own is nothing but evil, n. 210, 215, 731, 874-876,
987, 1047, 2 37. 2308, 3518, 3701, 3812, 8480, 8550, 10283, 10284,
10286, 10731. What is man's own is hell with him, n. 694, 8480.
44-O HEAVEN AND HELL
librium, there would not be a heaven and a hell ; for all
things whatsoever in the universe, that is, both in the nat-
ural world and in the spiritual world, endure by means
of equilibrium. That this is the case every rational man
may perceive, since if there were a preponderance on one
part, and no resistance on the other, it is plain to see that
both must perish. Thus the spiritual world would perish,
if good did not react against evil and continually restrain
its insurrection ; and unless the Divine alone did this, both
heaven and hell would perish and with them the whole
human race. It is said, unless the Divine alone did this,
because what is one's own, whether in angel, spirit, or man,
is nothing but evil (see above, n. 591). For this reason no
angels and spirits are able in the least to resist the evils
continually exhaling from the hells ; since from what is
their own they all tend toward hell. From these things it
is plain that unless the Lord alone ruled both the heavens
and the hells, no one could ever be saved. Moreover all
the hells act as one, for evils in the hells are connected, as
are goods in the heavens ; and the Divine alone, which pro-
ceeds solely from the Lord, can resist all the hells, which
are innumerable, and which act together against heaven
and against all who are in heaven.
593. The equilibrium between the heavens and the hells
is affected one way or the other according to the number
of those who enter heaven and who enter hell, which
amounts to several thousands daily. But to know and
perceive this, and according to the balancing to moderate
and make it equal, is not in the power of any angel, but
of the Lord alone ; for the Divine proceeding from the
Lord is omnipresent, and sees everywhere if the balance
at all wavers, whereas an angel only sees what is near him-
self, and does not even perceive in himself what is taking
place in his own society.
594. In what manner all things are arranged in the
heavens and in the hells, that all and each of those who
EQUILIBRIUM BETWEEN HEAVEN AND HELL 44!
are there may be in their equilibrium, may in some meas-
ure be evident from what has been said and shown above
concerning the heavens and the hells, namely, that all the
societies of heaven are arranged most distinctly according
to goods, and their kinds and varieties, and all the socie-
ties of hell according to evils, and their kinds and varieties ;
and that beneath every society of heaven th'ere is a corre-
sponding society of hell opposed to it, from which opposite
correspondence equilibrium results. It is, therefore, con-
tinually provided of the Lord that no infernal society be-
neath a heavenly society shall prevail ; and as soon as it
begins to prevail, it is restrained by various means, and is
reduced to a just measure of equilibrium. These means
are many, a few only of which are to be mentioned. Some
of the means have reference to the stronger presence of
the Lord ; some to the closer communication and conjunc-
tion of one society, or of several, with others ; some to the
casting out of superabundant infernal spirits into deserts ;
some to the transference of certain spirits -from one hell
to another ; some to the reducing of those who are in the
hells to order, which is also effected by various methods ;
some to the concealment of certain hells under denser and
thicker coverings, also to the letting them down to greater
depths not to speak of other means, and of those em-
ployed in the heavens above. These things are stated to
the intent that it may in some measure be perceived that
the Lord alone provides that there may be evesywhere an
equilibrium between good and evil, thus between heaven
and hell ; for on such equilibrium is founded the safety of
all in the heavens, and of all on the earth.
595. It is to be known that the hells are continually
assaulting heaven and endeavoring to destroy it, and that
the Lord continually protects the heavens by withholding
those who are in it from the evils derived from their self-
hood, and by holding them in the good which is from Him-
self. It has been frequently granted me to perceive the
442 HEAVEN AND HELL
sphere issuing from the hells, which was entirely a sphere
of efforts to destroy the Divine of the Lord, and thus
heaven. The ebullitions of some hells have also at times
been perceived, which were efforts to emerge and to de-
stroy. But on the other hand the heavens never assault
the hells, for the Divine sphere proceeding from the Lord
is a perpetual effort to save all ; and since they cannot be
saved who are in the hells for all who dwell there are in
evil and against the Divine of the Lord therefore, as far
as is possible, outrages in the hells are subdued and cruel-
ties are restrained, to prevent their breaking out beyond
measure one against another. This also is effected by in-
numerable means of the Divine power.
596. There are two kingdoms into which the heavens
are distinguished, namely, the celestial kingdom and the
spiritual kingdom of which see above (n. 20-28). In
like manner there are two kingdoms into which the hells
are distinguished, one of which is opposite to the celestial
kingdom and the other opposite to the spiritual kingdom.
The former, which is opposite to the celestial kingdom, is
in the western quarter and those who are in it are called
genii ; but the latter, which is opposite to the spiritual king-
dom, is in the northern and southern quarter and those who
are in it are called spirits. All who are in the celestial
kingdom are in love to the Lord, and all who are in the
hells opposite to that kingdom are in the love of self;
whereas ail who are in the spiritual kingdom are in love
toward the neighbor, and all who are in the hells opposite
to that kingdom are in the love of the world. From this
it is plain that love to the Lord and self-love are opposites ;
in like manner love toward the neighbor and love of the
world. It is continually provided by the Lord that no in-
fluence from the hells opposite the Lord's celestial kingdom
shall be directed toward those who are in the spiritual king-
dom ; for if this should be the case, the spiritual kingdom
MAN IN FREEDOM BY THE EQUILIBRIUM 443
would perish the reason of which may be seen above
(n. 578, 579). These are the two general equilibriums
which are continually preserved by the Lord.
MAN IS IN FREEDOM THROUGH THE EQUILIBRIUM
BETWEEN HEAVEN AND HELL.
597. THE equilibrium between heaven and hell has been
treated of, and it has been shown that this is an equilibrium
between the good which is from heaven and the evil which
is from hell, thus that it is spiritual equilibrium, which in
its essence is freedom. That spiritual equilibrium in its es-
sence is freedom, is because it is between good and evil,
and also between truth and falsity; and these things are
spiritual. Therefore to be able to will good or evil, and to
think what is true or what is false, and to choose one in
preference to the other, is the freedom of which we are
now treating. This freedom is given to every man by the
Lord, nor is it ever taken away. It is, indeed, by virtue
of its origin, not man's, but the Lord's, because it is from
the Lord. Nevertheless it is given to man with life as his
own, and this to the intent that he may be reformed and
saved ; for without freedom there is no reformation and
salvation. Every one may see from some rational intuition
that in man's freedom he has liberty to think ill or well,
sincerely or insincerely, justly or unjustly ; and also that he
can speak and act well, sincerely, and justly ; but not ill,
insincerely, and unjustly, because of spiritual, moral, and
civil laws, by which his external is kept in bonds. From
these things it is plain that the spirit of man, which is what
thinks and wills, is in freedom, but not so the external of
man, which speaks and acts, unless this be in agreement
with the laws above mentioned.
598. That man cannot be reformed unless he has free-
dom, is because he is born into evils of every kind, which
444 HEAVEN AND HELL
yet must be removed in order that he may be saved ; nor
can they be removed unless he sees them in himself and
acknowledges them, and afterward ceases to will them, and
at length holds them in aversion ; then they are first re-
moved. This cannot be effected unless man be both in
good and in evil, for from good he may see evils, but can-
not from evil see goods. The spiritual goods which man
is capable of thinking, he learns from childhood from the
reading of the Word and from preaching ; and moral and
civil goods he learns from a life in the world. This is the
first reason why man ought to be in freedom. Another
reason is, because nothing is appropriated to man except
what is done from the affection of love. Other things in-
deed may enter, but no farther than the thought, and not
into the will ; and what does nt>t enter even into the will
of man, does not become his, for thought derives all that
it has from memory, but the will derives all that it has from
the life itself. Nothing is ever free which is not from the
will, or what is the same, from the affection of love. For
whatever a man wills or loves, this he does freely ; hence
it is, that the freedom of man and the affection of his love,
or of his will, are one. Man therefore has freedom in
order that he may be affected with truth and good, or love
them, and that thus they may become as his own. In a
word, whatever does not enter into man in freedom, does
not remain, because it is not of his love or will, and what
is not of man's love or will, is not of his spirit. For the
esse of the spirit of man is love or will. It is said love or
will, because what a man loves, this he wills. This now is
the reason that man cannot be reformed unless he be in
freedom. But more may be seen on the subject of man's
freedom in the ARCANA CCELESTIA.
599. To the intent that man may be in freedom, for the
sake of his being reformed, he is conjoined as to his spirit
with heaven and with hell. For there are with every man
spirits from hell and angels from heaven. By spirits from
MAN IN FREEDOM BY THE EQUILIBRIUM 445
hell man is in his own evil, but by angels from heaven man
is in good from the Lord ; thus he is in spiritual equilib-
rium, that is, in freedom. That to every man are adjoined
angels from heaven and spirits from hell, may be seen in
the chapter on the conjunction of heaven with the human
race (n. 291-302).
600. It is to be known that the conjunction of man with
heaven and with hell is not immediately with them, but
mediately through spirits who are in the world of spirits.
These spirits are with man, but none from hell itself and
from heaven itself. Through evil spirits in the world of
spirits man is conjoined with hell, and through good spirits
there, with heaven. Because this is so, the world of spir-
its is in the midst between heaven and hell, and in that
world is equilibrium itself. That the world of spirits is
midway between heaven and hell, may be seen in the chap-
ter on the world of spirits (n. 421-431) ; and that equilib-
rium itself between heaven and hell is there, may be seen
in the last chapter (n. 589-596). From these things it is
now evident whence man has freedom.
60 1. Something further is to be told about the spirits
adjoined to man. An entire society can have communica-
tion with another society, and likewise with an individual,
wherever he is, by a spirit sent forth from the society ; this
spirit is called the subject of many. It is the same in re-
gard to man's conjunction with societies in heaven, and with
societies in hell, by spirits adjoined to him from the world
of spirits. On this subject see also the ARCANA CCELESTIA.
602. Lastly, respecting man's innate prepossession in re-
gard to his life after death, which is from the influx of
heaven with him, this is to be noted. There were some
of the simple common people, who in the world had lived
in the good of faith. They were brought into a similar
state to that in which they had been in the world, as may
be effected with every one when the Lord grants it ; and
it was then shown what idea they had had about the state
446 HEAVEN AND KELT,
of man after death. They said that some who were intel-
ligent asked them in the world what they thought about
their soul after the life in the world ; and they replied that
they did not know what the soul is. They were asked fur-
ther what they believed about their state after death ; and
they said that they believed that they should live as spirits.
They were then asked what belief they had respecting a
spirit, and they said that he is a man. They were next
questioned how they knew this ; and they said that they
knew it because it is so. The intelligent men who ques-
tioned them wondered that the simple had such a faith, and
that they themselves had it not. From this it was made
plain that with every man who is in conjunction with heaven
there is an innate prepossession concerning his life after
death. This innate prepossession is from no other source
than from influx out of heaven, that is, through heaven from
the Lord, by means of spirits, who are adjoined to man
from the world of spirits. And this they have with whom
the freedom of thinking has not been extinguished by prin-
ciples adopted, and confirmed by various arguments, in re-
gard to the soul of man, which they say is either pure
thought, or some animate principle, the seat of which they
seek in the body ; when yet the soul is nothing but the life
of man, and the spirit is the man himself the earthly
body, which he carries about with him in the world, being
only an agent, by which the spirit, which is the man him-
self, is enabled to act fitly in the natural world.
603. What has been said in this work about heaven, the
world of spirits, and hell, will be obscure to those who are
not in the enjoyment of knowing spiritual truths, but clear
to those who are in that enjoyment, and especially to those
who are in affection for truth for the sake of truth, that is,
who love truth because it is truth ; for whatever is loved
enters with light into the idea of the mind, especially truth
when it is loved, because all truth is in light.
EXTRACTS FROM THE ARCANA 447
EXTRACTS FROM THE ARCANA CCELESTIA CONCERNING THE FREE-
DOM OF MAN, INFLUX, AND THE SPIRITS BY WHOM COMMUNICA-
TIONS ARE EFFECTED.
Freedom. All freedom is of love or affection, since what a man
loves, this he does freely, n. 2870, 3158, 8987, 8990, 9585, 9591. Be-
cause freedom is of love, it is the life of every one, n. 2873. Nothing
appears as man's own, except what is from freedom, n. 2880. There is
heavenly freedom and infernal freedom, n. 2870, 2873, 2874, 9589, 9590.
Heavenly freedom is of heavenly love, or of the love of good and
truth, n. 1947, 2870, 2872. And inasmuch as the love of good and of
truth is from the Lord, freedom itself consists in being led of the Lord,
n. 892, 905, 2872, 2886, 2890-92, 9096, 9586, 9587, 9589-91. Man
is introduced into heavenly freedom by the Lord through regenera-
tion, n. 2874, 2875, 2882, 2892. Man, in order to be capable of being
regenerated, ought to have freedom, n. 1937, 1947, 2876, 2881, 3145,
3146, 3158, 4031, 8700. Otherwise the love of good and of truth
cannot be implanted in man, and appropriated to him apparently as
his own, n. 2877, 2879, 2880, 2888. Nothing is conjoined to man in
a state of compulsion, n. 2875, 8700. If man could be reformed by
compulsion, all would be saved, n. 2881. Compulsion in reformation
is hurtful, n. 4031. All worship from freedom is worship, but not that
which is from compulsion, n. 1947, 2880, 7349, 10097. Repentance
ought to be done in a free state, and what is done in a state of com-
pulsion is of no avail, n. 8392. States of compulsion, what they are,
n. 8392.
It is granted to man to act from freedom of reason, that good may
be provided for him, and on this account man is in the freedom of
thinking and willing also what is evil, and likewise of doing it, so far
as the laws do not forbid, n. 10777. Man is held by the Lord between
heaven and hell, and thus in equilibrium, that he may be in freedom
for the sake of reformation, n. 5982, 6477, 8209, 8987. What is in-
seminated in freedom remains, but not what is inseminated in compul-
sion, n. 9588. On this account freedom is never taken away from any
one, n. 2876, 2881. No one is compelled by the Lord, n. 1937, I 947-
A man may compel himself from a principle of freedom, but not be
compelled, n. 1937, 1 947- A man ought to compel himself to resist
evil, n. 1937, J 947 79 J 4- And likewise to do good as from himself,
but still to acknowledge that it is from the Lord, n. 2883, 2891, 2892,
7914. Man has a stronger freedom in temptation combats in which he
conquers, since then he forces himself more interiorly to resist, although
it appears otherwise, n. 1937, 1947, 2881.'
448 HEAVEN AND HELL
Infernal freedom consists in being led by the loves of self and of the
world and their lusts, n. 2870, 2873. They who are in hell know no
other freedom, n. 2871. Heavenly freedom is as distant from infernal
freedom, as heaven is from hell, n. 2873, 2874. Infernal freedom,
which consists in being led by the loves of self and of the world, is
not freedom but servitude, n. 2884, 2890 : since servitude consists in
being led of hell, n. 9586, 9589, 9590.
Influx. All things flow in which man thinks and wills, from expe-
rience, n. 904, 2886-88, 4151, 4319, 4320, 5846, 5848, 6189, 6191, 6194,
6197-99, 6213, 7147, 10219. Man's capacity of viewing things, of
thinking, and of concluding analytically, is from influx, n. 4319, 4320,
5288. Man could not live a single moment, if influx from the spiritual
world were taken away from him, from experience, n. 2887, 5849, 5854,
6321. The life which flows in from the Lord varies according to the
state of man, and according to reception, n. 2069, 5986, 6472, 7343.
With the evil, the good which flows in from the Lord is turned into
evil, and the truth into falsity, from experience, n. 3642, 4632. The
good and truth which continually flows in from the Lord, is so far re-
ceived as it is not opposed by evil and falsity, n. 2411, 3142, 3147,
5828.
All good flows in from the Lord, and all evil from hell, n. 904, 4151.
Man believes at this day that all things are in himself, and are from
himself, when yet they flow in, and he may know this from the doctrine
of the church, which teaches that all good is from God, and all evil
from the devil, n. 4249, 6193, 6206. But if man believed according to
the doctrinal tenet, he would not then appropriate evil to himself, nor
would he make good to be his own, n. 6206, 6324, 6325. How happy
the state of man would be, if he believed that all good flows in from the
Lord, and all evil from hell, n. 6325. They who deny heaven, or know
nothing concerning it, are ignorant that there is any influx from thence,
n. 4322, 5649, 6193, 6479. What influx is, illustrated by comparisons,
n. 6128, 6190, 9407.
The all of life flows in from the first fountain of life, because it is
from that source, thus from the Lord, and it continually flows in, n.
3001,3318, 3337, 3338, 3344, 3484, 3619, 3741-43. 4318-20, 4^7.
4524, 4882, 5847, 5986, 6325, 6468-70, 6479, 9276, 10196. Influx
is spiritual, and not physical, thus influx is from the spiritual world
into the natural, and not from the natural into the spiritual, n. 3219,
5119, 5259, 5427, 5428, 5477, 6322, 9110. Influx is through the
internal man into the external, or through the spirit into the body, and
not the reverse, because the spirit of man is in the spiritual world, and
the body in the natural, n. 1702, 1707, 1940, 1954, 5119, 5259, 5779,
6322, 9380. The internal man is in the spiritual world, and the exter-
EXTRACTS FROM THE ARCANA 449
nal in the natural world, n. 978, 1015, 3628, 4459, 4523, 4524, 6057,
6309, 9701-09, 10156, 10472. It appears as if there were influx from
externals with man into internals, but it is a fallacy, n. 3721. With
man there is influx into his reason, and through this into knowledges,
and not the reverse, n. 1495, 1707, 1940. What is the order of influx,
n. 775, 880, 1096, 1495, 7270. There is immediate influx from the
Lord, and likewise mediate through the spiritual world or heaven, n.
6063, 6307, 6472, 9682, 9683. The Lord's influx is into good with
man, and through good into truth, but not the reverse, n. 5482, 5649,
6027, 8685, 8701, 10153. Good gives the faculty of receiving influx
from the Lord, but not truth without good, n. 8321. Nothing is inju-
rious which flows into the thought, but what flows into the will, since
the latter is appropriated to man, n. 6308.
There is a general influx, n. 5850. It is a continual effort to act
according to order, n. 6211. This influx is into the lives of animals,
n. 5850. And likewise into the subjects of the vegetable kingdom,
n. 3648. Also according to general influx thought falls into speech,
and will into actions and gestures with man, n. 5862, 5990, 6192,
6211.
Subject Spirits. Spirits sent forth from societies of spirits to other
societies, also to other spirits, are called subjects, n. 4403, 5856. Com-
munications in the other life are effected by such emissary spirits, n.
4403, 5856, 5983. A spirit who being sent forth serves for a subject,
does not think from himself, but from those by whom he is sent forth,
n. 5985-87. Several particulars concerning those spirits, n. 5988
5989.
INDEX TO HEAVEN AND HELL
The figures refer to the numbers.
ABRAHAM. Signification of Abraham,
ANGELS. Constitute heaven, 7; all from
Isaac, and Jacob, also David, 526. The
the human race, 311; know and perceive
persons not thought of by angels, 526.
the inflow of life from the Lord, 8 ; at-
None of them saved by immediate mer-
tribute nothing to themselves, 9; are all
cy, 526. Abraham, Lot, Joshua, and
forms of charity, 17; of wonderful beau-
others saw the Lord as a man, 84.
ABSTRACTION. From the body, 438, 440.
ty, 17, 75, 80; love beams from them,
17; the Lord turns their faces toward
ACTION. And reaction in the natural
Himself, 17, 142-144; yet from thought
world from force, in the spiritual world
they have a look to other quarters, 144.
from life, 589.
Celestial and spiritual, 21-28; celestial
ADMINISTRATIONS. Ecclesiastical, civil,
receive Divine truths in life, 25, 26, 225;
and domestic, in heaven, 388.
never reason about truths nor mention
ADULTERY. Common in the Church, 374.
faith, 270; are in most innocence and
Tae love of falsity conjoined with evil,
nearest the Lord, 280 ; spiritual receive
374. How regarded by angels, and
heaven closed against, 384. One who
in thought first, 25; celestial receive
more of Divine good, spiritual more of
made light of, 385. The enjoyment ad-
Divine truth, 133 ; celestial and spiritual
vances toward hell, 386.
ADI LTS. Difference between and those
who die in infancy, 345.
AFFECTION. Not from one's self, 203.
do not dwell together, 27; cannot go
from one heaven into another, 35, 146;
celestial led by the Lord immediately,
the spiritual mediately, 208, 215. Inter-
Ruling affection in all other affections,
236. Remains after death, 461-469. Ex-
mediate celestial-spiritual societies, 27;
in natural heaven spiritual-natural and
tends into societies in heaven or hell,
celestial-natural, 31 ; internal and exter-
23> 477- See Love.
nal in each heaven, 32. Nearness ac-
AFFINITY. In heaven according to good,
46, note. Nearness according to, 193.
cording to similarity of good, 42-46,
'93> 20 5! arranged according to good,
Consociation according to, 205.
43 ; according to kind and degree of
AFRICANS. The best of Gentiles: wish
love, 149; some of the best live apart,
to be called obedient, not faithful, 326.
50 ; change of place by change of state,
AGE. Golden, silver, copper, and iron,
192 ; in lower heaven do not see the
115. Golden described, 252. On enter-
heavens above, but as a cloud, 209 ; in
ing the other life all of similar age to
that in . the world, 330. The old be-
higher heaven see those below, but do
not speak with them, 209 ; see what is
come young, 414.
near them and have no perception in
ANCIENT. Ancients knew correspond-
themselves of what is passing even in
ence, the most ancient (327 note) thought
from it, and conversed with angels, 87,
their own society, 594; can enter into
man's interior thought and memory and
115, 249 note. Most ancient had imme-
so speak with him, 246; by spiritual
diate revelation, the ancient by corre-
ideas, 168; those who converse with
spondences, 306. Ancient church over
angels see what is in heaven, and the
great part of Asia, 322, 327 ; their Word,
327 note ; their wisdom, 323 ; great num-
bers went to heaven, 415 ; their doctrine
angels see what is on earth, 252 ; seen
by Swedenborg as stars, 69. Angels in
perfect human form, 73-77 ; so seen by
was of charity, 481 note, 558 note ; some
Swedenborg, 74; have all the senses,
in a dark place for ages, 327; elevation
170; seen only by spiritual sight, 76;
from sensuals, 74 note.
have garments, houses, etc., but in per-
AND. Occurring often in Hebrew Word,
fection, 177, 183; cities and palaces,
MI-
184, 185; changes of state, 154-161, 166;
451
45 2
INDEX
outside things change accordingly, 1 56 ;
causes of change, 158; are continually
perfected, 221, 158, note. Every angel
a heaven in least form, 51-58, 73; has
communication with all heaven, 73.
Angels say they are in the Lord, 81 ; the
Lord is with them and in them, 147;
they have understanding and light from
Divine truth, and are called angels of
light, 128; have power from Divine
truth, 137, 228-233 ! but are veiled from
the Sun with a cloud, 120; see the Lord
through their eyes, but He sees them in
the forehead, 145 ; have three degrees
of life, open or closed, 208. Angels
know nothing of time, 163, 165, 168;
nor space, 191 ; their idea of eternity,
167; speak by spiritual, not natural
ideas, 168; the less wise consult the
more wise and they inquire of the Lord,
214, see also 215; they have delight ac-
cording to reception of wisdom, 266;
their condition and enjoyments, 489;
their equilibrium, 591 ; they would from
proprium tend toward hell, 592. An-
gels are attendant with every man, 247,
391 ; do not look at the back of one's
head, 144; their power over spirits by
their look, 232 ; how represented in art,
74; their occupations, 387-394. Signi-
fication in the Word, 8, 391. The Lord
so called, 52 ; man so called, 314. An-
gels rejoice at the new revelation, 311.
ANIMALS. Difference between animals
and man, 39, 108, 202, 296, 352, 435;
their correspondence, 1 10 ; governed by
general influx, 296, 567. See Kingdom.
ANXIETY. Spirits who cause, 299.
APOSTLES. Their representation, 526 note.
APPEARANCES. Inheaven, 170-176. Things
seen in heaven real appearances, really
exist, 175. Appearances that do not
correspond to interiors not real, 175.
APPREHENSION. Internal hearing, 434.
ARCHITECTURE. In heaven is the very
art itself, 185. See Dwellings.
ARMS. Signify power of truth, 96 note,
97, 231. Those in the arms of the
Greatest Man in power, 231. Naked
arm seen with power, 231.
ARTS. Of infernal spirits, 576-581.
ASSYRIA. Signifies the rational, 307.
ATMOSPHERE. Of spiritual world, 235,
462.
AVARICE. Corresponds to filth, 363.
BAPTISM. Only a sign and memorial of
regeneration, 329.
BEASTS. See A nimals.
BEAUTY. Natural does not involve spir-
itual, 99. Spiritual in proportion to
goodness, 131, and to interior love, 459.
Beauty of angels, 80, 414.
BEES. Their instinct, 108.
BELTS. Around the Sun of heaven, 120,
BIRDS. Their instinct, 108; correspond-
ence, no.
BIRTH. Spiritual, effected by knowl-
edges of good and truth, 345. Re-birth
necessary, 342 note.
BODY. P'ormed for obedience to good
and truth, 137. Receives its first sen-
sations from natural world, 331, but
what is felt in the body has its origin
from what is spiritual, 373 ; for the body
is the image of the mind, 374. Uses of
heaven various like those of the body,
406, which has correspondence with
heaven, 418. Spirit must have a body,
434 ; every part is actuated by the spir-
it, 453. Spirit remains in until motion
of heart has ceased, 447 ; earthly body
alone left behind, 461-469; man is to
appearance in same body after death,
461. What it is to withdraw from the
body, 438, 440; what to be in the body
BOOK OF LIFE. Man's, his ruling love,
236; inscribed on the whole man and
there examined, 463.
BOOKS. Read from the memory, 462, 463.
BRAIN. Particulars of thought and will
inscribed on, 463.
BREAD. Correspondence, in, 340 note.
BREADTH. Signifies state of truth, 197,
south, 197.
BREAST. Signifies charity, 97, see also
96.
BRIDE. The Church called, 180.
BRIDEGROOM. The Lord called, 180.
BULLOCK. Signifies natural affections,
CAMEL. Signifies general knowledge,
365-
CARE. For the morrow, 278.
CARRIED. By the spirit to another place,
192, 439-441-
CATERPILLARS. Instinct and changes,
:o8.
CENTRE. The Lord the common centre,
24, 142.
CEREBELLUM. Corresponds to wisdom,
and celestial angels flow into, 251.
CEREBRUM. Corresponds to intelligence,
and spiritual angels flow into, 251.
CHANGES. Of place from changes of
state, 192, 195. Of state of angels, 154-
161.
CHARACTER. Determined by ruling love
and known by faces, etc. , 363 ; remains
to eternity, 363 ; after death determined
by life in the world, 470-484.
CHARITY. Life of leads to heaven, 360,
is a life according to the command-
ments, 535; extends to minutest things,
481 note. Beauty the form of charity,
CHILDREN. Inheaven,32g-345. Their edu-
cation, 4, 329-337, 342-344. All received,
308 note, 329, and form a third part of
heaven, 4, see also 416; do not know
of having lived in the world, but call
themselves the Lord's children, 345 ; in-
INDEX
4S3
nocence, from having no inner thought,
CONJOINED. What can be conjoined to
and no self-hood, mind not being yet
the Divine cannot be dissipated, 435.
formed, 277; are under the Lord's spe-
cial care, receiving influx from third
CONJUNCTION. All depends on turning
one to another, 255. Of heaven with
heaven, and this the source of parental
human race, 291-302; of man with
love, 277. Their interiors formed by
inflow of innocence, 282 ; are not angels
heaven or hell by angels and spirits,
292 ; of heaven with man is with interi-
but become angels, 330, 340; their state
excellent because innocent, 330; their
superior condition in the other life, 331.
Who have the care of them, 332 ; their
ors, also with exteriors by correspond-
ences, 300; of heaven with man by the
Word, 303-310. Without conjunction
man could not think or have any spirit-
heaven in front, 332, in the province
ual life, 302: with the Lord he has con-
of the eyes, 333 ; some spiritual and oth-
ers celestial, 333, 339. Taught in heaven
junction, but with angels consociation,
304. Conjunction with heaven means
by representatives, 353; tenderness of
with the Lord, 304 ; such that man sub-
state, 336; seen in a garden, 337;
sists from heaven and heaven from man,
idea of things as alive, 338; growth to
early manhood, 340; have hereditary
304; supplied in man's place by the
Word, 305. Conjunction of good and
evil, 342 ; their speech, 343 ; resistance
to spirits, 343 ; difference from those
truth fits man for heaven, of evil and
falsity for hell, 422, 425 ; of understand-
who have become adult in the world,
ing and will, 423, 425.
345. Children on earth badly trained,
CONNECTION. Of all by intermediates
344.
with the First, and whatever is not con-
CHRIST. The name given from the Lord's
nected is dissolved, 9, 302-305.
Divine spiritual, 24 ; causes fear to Gen-
tiles because of bad life of Christians,
CONSCIENCE. Who have conscience
true conscience, spurious conscience,
325-
false conscience, 299 note.
CHURCH. Like heaven consists of many
CONSOCIATION. According to good, 42-
societies, 57. The whole church in-
cludes all who acknowledge the Lord
46 ; of goods and truths in the order of
heaven, 205 ; of man with angels, 304.
and live in charity, and is as one man in
CONSONANTS. No hard consonants in ce-
sight of the Lord, 305 note, 308, 318
note ; specifically where the Word is and
lestial speech, 241. Ideas of thought
expressed by consonants in lower heav-
the Lord known, the heart and lungs,
ens, 261.
308, 328.
CONTINUOUS. In what is continuous, dis-
CHURCHES. Places of worship, called
houses of God in celestial kingdom,
tance measured only by what is not con-
tinuous, 196.
223 ; of wood with most ancient men,
COPPER. Signifies natural good, 115.
80 note.
Copper age, 115.
CICERO. In the other world, 322.
CORRESPONDENCES. Word written by, i.
CITIES. In heaven, 184.
Of all things of heaven with all of man,
CLOUD. Signifies literal sense of the
87-102 ; with all things of nature, 103-
Word, i. Society of heaven seen as a
115, and with what man produces from
cloud, 69.
them, 104; of the heavens to one an-
COLORS. Correspond to varieties of truth,
other, 100 ; of the lowest heaven to the
'79i 35 6 ; white corresponds to truth,
members of the human body, 100; ev-
179, red to good, 179 note.
COMING. Of the Lord is His presence in
the Word, and revelation, i.
erything correspondent that is from Di-
vine order, 107 ; of natural with spirit-
ual enjoyments, 487-489. Correspond-
COMMUNICATION. Of sphere of life in
ence with heaven is with the Divine
heaven, 49; of all things, 199; of all
Human, 101 ; cannot be known but by
good things, 268 ; of all thought, 2, 203 ;
revelation, 1 10 ; was well known to the
of all heaven with every angel, 73, 85 ;
ancients, and the most ancient people
of all joys, 399; of one heaven with
another by influx, 206; of earth with
heaven by correspondence, 106 note ;
thought from it, 87 ; is effected by uses,
1 12. Correspondence of light and heat,
of days and seasons and years, 155.
by correspondences, called influx, 207.
Things in heaven that correspond really
Intelligence and wisdom depend on,
exist, 175, 178. Communication by is
204. Inmost of spirit in respiration
called influx, 207. In the Word, in
and motion of the heart, 446.
note.
COMMUNION. Heaven a communion of
DARKNESS. Signifies falsities from evil,
all goods, 268.
123, 487.
COMPULSION. Does not make good to be
one's own, 293, is hurtful, ib. note.
DAUGHTER. Signifies affection for good,
382. Daughter-in-law, good conjoined
CONFIRMED. What is confirmed appears
truth, and everything can be confirmed,
to truth, 382.
DAVID. Represented the Lord, 216 note,
352.
526.
454
INDEX
DAWN. Corresponds to a state of peace,
Lord, 13, 140; flows from Divine love,
289.
like light from the sun, 13 ; is the light
DAY. Signifies states of life, 155, 165.
of heaven, 127-133, 518; has all power,
DAYBREAK. Signifies obscurity preced-
'37, '3, 23', 232; not in but from the
ing light, 155.
DEATH. In this world is entrance into
the other, 445, 493. Life of evil is spir-
Lord, 139; called the Holy proceeding,
140; all intelligence from, 179; gives
form to heaven, 266, 270; is the Lord
itual death, 80, 474. Signifies resurrec-
in heaven, 271 ; Divine truths inscribed
tion, 445.
on inmost angels, 270.
DECALOGUE. The laws of spiritual, mor-
al, and civil life, 531.
DIVINE WISDOM. Is the light of heaven,
131, 136-
DEEDS. Or works : according to interior
DOCTRINE. Must be drawn from the
will and thought, 472-476; whole man
Word, 311 note; from heaven accords
shown in, 475 ; the ultimates of will and
with inner sense of the Word, 516; in
thought, 475 ; constitute man's life after
Ancient Church was of charity, 481
death, 476; all partake of moral and
civil life and are of heavenly or of infer-
note; adapted to perceptions in the
several heavens, 221, 227; essential is
nal love, 484; from man himself are
. evil, 484.
acknowledgment of the Divine Human
of the Lord, 227.
DEGREES. Three degrees with every one,
DOMINION. Of two kinds, 564; not sel-
33, 34, 208. Continuous and discrete,
fish in heaven, 218; of one consort, 380.
38, 211. Inmost, 39.
DOVES. Correspond to intellectual things,
DELIGHTS. See enjoyments.
no.
DEVIL. Not created an angel of light,
DURATION. Of first state of man after
311, 544; all hell called the devil and
death, 498; of abode in the world of
Satan, 311, note, 544; those in particu-
spirits, 426.
lar called devils, or genii, at the back,
DWELLINGS. In heaven, 183-190; vari-
311, 544. See Satan.
ous and more magnificent than on earth,
DICTATION. To the prophets through
spirits, 254; of the Word through all
the heavens to man, 259.
DIFFICULT. Life that leads to heaven
183-185 ; described, 185 ; correspond in
all particulars, to one's good, 186.
EAR. Signifies obedience, 96, 97; corre-
sponds to perception and obedience
not so difficult, 359.
thus to intelligence, 271.
DIGNITY. Attached to function is accord-
EARTH. Signifies the church, 307. Men
ing to dignity of use ; all ascribed to the
of this earth, after the fall, could not re-
Lord, 389.
ceive immediate revelation like those of
DISTANCE. Between Sun and Moon in
other earths, 300, who adore the Divine
heaven, 146; between quarters, 14^;
under a human form, 321. Earths in
nearness or distance according to simi-
the universe, 417. Lower earth, 391,
larity of state, or desire, 42, 193-196;
signification of terms, 197.
513. Earths in the Universe, cited,
309, 321, 417, 419.
DIVINE. The Divine is One, 2 ; makes
EAST. In heaven where the Lord is seen,
heaven, 7, 8; is the good of love and
truth of faith, 7 ; is called Divine truth,
141 ; signifies love and its good in clear
perception, 148, 149; in hell those in
13, 140; in heaven is love, 14, 17; in
evils of self love dwell from east to
third heaven is called celestial, in sec-
west, 151.
ond spiritual, in first natural, 31; is in
the human form, 78-86 ; all things exist
EDUCATION. Of children in heaven, 334-
344 ; how different from that of children
from, 108; those who deny have no in-
on earth, 344.
telligence their fate, 354 ; to acknowl-
edge and to live wickedly are opposites,
ELECT. Are those in the life of good and
truth, 420.
506.
EGYPT. Signifies the natural, 307.
DIVINE GOOD. Conjoined to Divine truth,
is the good of love with angels, 13 ; pro-
ELEVATION. Of understanding into light
of heaven, 130, 131.
ceeds from the Lord to ultimates, con-
EMPLOYMENTS. See Functions.
stituting Divine order, 107 ; is the heat
END. Nothing regarded by the Lord and
of heaven, 117, 127, 133, 139; not in but
from the Lord, 139; is innocence itself,
the angels but ends, which are uses,
112. Universal end in heaven is the
282.
common good, 418.
DIVINE HUMAN. Of the Lord, 78-86,
ENJOYMENT. Every good has its enjoy-
extracts from A. C., 101.
ment, which is of love, 285 ; known by
DIVINE LOVE. Shines as the Sun in
its good, 288; all from love, 396; of
heaven, 117, 127; its nature and inten-
soul or spirit from love to the Lord and
sity, 120; is the heat of heaven, 133,
the neighbor, 396 ; of heaven ineffable,
136; its power, 138; is the esse from
398 ; because all delight in communica-
which are Divine good and truth, 139.
ting to one another, 399; of self love
DIVINE TRUTH. Is the Divine from the
opposed to that of heavenly love, 399,
INDEX
45 S
4oo ; from heavenly love hardly percti
the Human, 86 Extracts from A. C. ;
tible to men, but revealed in heaven
with man it is the understanding, 474.
401 ; all in heaven belongs to uses
EXTENSION. In 1 eaven not as in the
402 ; of life turned into corresponding
world, 85 ; of thoughts, 203.
enjjyments, 485-490; all from ruling
EXTERIORS. Man in during life of the
love, 486; as various as ruling loves,
body and in fi.st state after death, 492,
486 ; in pure love ineffable, 489 ; re-
493 ; are then uncovered and reduced
mains forever of same quality, 490. See
Happiness.
to order, 498.
EYE. Signifies understanding, 97, 145 ;
ENS. Those who worship, 3.
corresponds to intelligence, 271 ; inte-
ENTHUSIASTIC spirits mistaken for the
riors see through, 118; right and left,
Holy Spirit, 249.
118; the Lord seen before, 118, 143-
EQUILIBRIUM. Man kept in by good and
145 ; angels see Him through their eyes,
evil spirits, 293, 536, 537; man kept in
He sees them in the forehead, 145.
freedom thereby, 293, 536, 537, 597-603 ;
of the world of spirits and of men, 540,
Those whose eye? are open, 487 ; eyes
of evil spirits adapted to light of hell,
600 ; between heaven and hell, 589-596 ;
can see nothing outside, 584. Those in
in the natural world, 589 ; between good
and evil, 589 ; of angels and devils, 591 ;
everything depends on for existence,
592 ; how regulated with increase of
province of the eyes excel in understand-
ing, 96 ; infants in heaven in that prov-
ince, 333. Of a needle signifies spirit-
ual truth, 365.
numbers, 593.
FACE. Angels and good spirits face to-
ESSE. Love is the esse of life, 14 ; the
ward the Lord, 17, 123, 142-144; those
Divine the esse of the Lord's life, g6 :
man's will the esse of his life, 26, 447,
in self-love face away from the Lord,
17; face of an angel form of his affec-
474, notes.
tion, seen to express varied affections
ESSENTIAL. Of order is the Divine good,
of his society, 47 ; quality seen in face,
77 note, 523 ; of the Church, acknowl-
48, 131. 458; no concealment in it in
edgment of the Divine of the Lord, 86 ;
heaven, 48; an index of the mind, 91 ;
of all heavenly doctrine, acknowledg-
the form of the interiors, 143 ; the Lord
ment of the Divine Human, 227; of
seen before, 1 18 ; determines the quar-
good and truth, innocence. 281.
ters in heaven, 142. Face of the body,
ETERNITY. Angels' idea of, 167.
EVENING. Corresponds to wisdom in
shade, 155, 166.
and of the spirit after death, its changes,
457 ; of angels of third heaven indescrib-
ably beautiful, 459. Corresponds to '.n-
EVIL. From mans selfhood, 484; from
teriors, 251, 457 note.
love of self and the world, 342 note,
FAITH. The light of truth, from charity,
359 note; entails its own punishment,
148 ; everything relating to doctrine and
509 ; all in evil interiorly deny the Di-
vine, 506; man the cause and not the
Lord, 547 ; has falsity within, 551.
consists in thinking justly and rightly,
364 ; separate from love is not faith, 474;
affection for truth, 480 ; does not endure
EVIL SPIRITS. Turn toward the moon of
unless from heavenly love, 482 ; alone
the world, 123, 151 ; appear monsters,
does not save, 482 ; cannot exist alone,
131; how arranged in hell, 151; one
526 ; from idea of faith alone proceeds
entering among the good confuses the
quarters, 152; when turned toward
heaven have intelligence, 153; condi-
that of immediate mercy, 526.
FEET. Signify the natural part, 97. Those
in the province of the feet in the Great-
tion of various kinds, 488; some sent
est Man who are in the lowest good, 96.
into caverns for a time, 491 ; in hell seen
FIBRE;. Of the body, 212, 4 ! 3 .
in heavenly light are in form of their
FIRE. Signifies love, 13, 118, 134, 568,
ev 'l> 553 ! even desire to kill the Lord,
570,571. Of hell, 566-574; is lust, 354,
562 ; made incompetent by self-love,
5/0. Fire of hell and fire of heaven
563 ; cast themselves into hell, 548, 574;
from Sun of heaven, 569. Fire of hell
their wickedness and direful arts, 576-
visible, 571 ; turned into cold when heat
580; how much exceeds that of men,
of heaven flows in, 572.
577; the worst are in evils from love of
FIRMAMENT. Of heaven signification
self, 578. Who are called spirits and
and who are in it, 347.
who genii, 578, 596. Different kinds of
FIRST. All things must be connected
wickedness, 580. Good spirits can see
them, but they cannot see the good, 583.
See Genii.
with the First, 37, 106, 303. First state
of man after death, 450, 451, 457, 491-
498 ; similar to that in the world and is
481, 496: of the whole body, beginning
uance, 498.
with the fingers, 463 ; of evil spirits,
FLAME. Signifies spiritual good, 179; in
EXIST. All things from the First, 9, 37,
304. With the Lord, the Existere was
opposite sense evils of self-love, 585.
FLOWERS. And flower-beds signify truths
and knowledges, 489 note.
456
INDEX
FOOD. Spiritual food is affection for good
and trutn, in; knowledge, intelligence,
308; live a moral life, 319; receive
truths in the other life and acknowledge
and wisdom. 274, 340 note.
the Lord, 319, 320; one who heard
FOREHEAD. Signifies celestial love, 145
Christians reasoning, 320; have a bad
note, 251.
idea of Christians, 325 ; give up the wor-
FORM. In most perfect, is a likeness of
parts to whole, 62, 72, 73. Relates to
ship of idols, 326 ; wish to be called obe-
dient, not faithful, 326 ; in places of in-
truth and truth the form of good, 107.
Form of heaven, 200-212. Results from
struction, 514-516; Africans the best,
326, 514. Many Gentile nations received
and is according to order, 201. As one is
their religion from the Ancient Church,
a form of heaven, he is wise, 201-204 ;
322.
what it is to be in the form of heaven,
GESTURES. Will manifested in 91, 244.
202 ; man created to be in form of
GNASHING. Of teeth, what it means, 566,
heaven, 454. Form of inmost heaven
575. Speech of hypocrites like, 245.
most perfect, middle less, lowest least,
SOATS. Signification, no.
211,459. From influx, 211. Of heaven
GOLD. Signification, 115, 307. Golden
compared with human form, 212; from
age, 115.
Divine Human, 212; from Truth or
GOOD. All is of love, 23 ; celestial and
Wisdom, 266, 270. Man in perfect hu-
man form after death, 453-460 ; beautiful
according to love and life, 459. Every
spiritual, 23 ; infinite variety, 41 ; every
good is good according to use, 107 ; Di-
vine good proceeds from the I-ord to
good and truth from the Lord in hu-
man form, 460. Forms of spirits in
ultimates, 107; all things relate to good
and truth, 9, 107, 138, 473 ; good of faith
hell, 553.
is truth from good, 118; general is the
FREEDOM. Of love, 45, 293 ; how pre-
surce of individual, 217. Every good
served, 293, 298 ; by equilibrium, 293,
has its enjoyment, which is of love, 285 ;
537. 589, 59. 597-603 ; of interior affec-
tion, 506 ; necessary for reformation,
is known by its enjoyment, 288 ; has an
opposite evil, 541. Good and truth con-
598.
joined are one, 372. Good and evil are
FRIENDS. And relations meet and recog-
opposites, 546.
nize one another in world of spirits, but
GOVERNMENT. Inheaven, 213-220; of mu-
not afterward, unless in similar state,
427.
tual love the only government in heaven,
213 ; in celestial heaven called justice,
FUNCTIONS. Of angels in heaven, 387-
and is of the Lord alone, 214, 216; in
394 ; special of each society 387, distinct,
391 ; ecclesiastical, civil, and domestic,
388; subordination for use, 389, 390;
spiritual heaven called judgment, and
is through governors and laws, 215, 216;
differs in different societies according
charge of children, of new comers, of
to functions, 217 ; in all forms regards
men, 391 ; discharged from the Lord,
good as end, 217 ; those who administer
391 ; general and particular, 392 ; of
church affairs, 393 ; administrative, 393 ;
are in more love and wisdom than others,
218; minister and serve, yet live in
all labor in with delight from love of
honor, 218. Government in households,
use, 393. Work corresponds to use,
GABRIEL. Angelic society so called, 52.
219; in hell from self-love, 220. On
earth for security when self-love began
to rule, 220.
GARDEN. Signifies intelligence, in, 176.
Gardens in heaven described, 176, 185,
GRAIN. Signification, in.
GRASS. Signification, 489.
489-
GREATEST. He is greatest who is least,
GARMENTS. Signify truths because they
invest good, also knowledges, 129 note,
179, 365, note; shining signify truths
408.
GREATEST MAN. Heaven so called, 59,
64, 67, 94, 96. Who are in the several
from the Divine, 179. In heaven, 177-
members, 96
182 ; are real, 178, 181 ; fine in propor-
GRIEF. Cause of, 209.
tion to intelligence, 178, 179; changed,
GROUND. Human mind like, 356.
laid aside, resumed, 181 ; received as
GROVE. Signification, in, 489.
gifts, 181 ; foul in hell, 182. Angels of
H A N DS. See A rms.
inmost heaven do not wear, 178, 179,
HAPPINESS AND JOY. In heaven, 395-
280.
414; internal and spiritual and thus ex-
GATES. Entrances: in world of spirits,
quisite, 395, 412 ; heaven full of, 397 ; in
428; in man, 430; to hell, 583, 585.
communion of joys, 399 ; consists in
GENII. Who are so called, 123, 151, 578,
performance of use, 403-405; not in idle
579. 596; turn to sun of the world, 123,
praise, 404 ; indescribable because in
151 ; quality and punishment, 578, 579;
their hells closed, 579 ; appear like
inmosts, 409, 413 ; could not be borne
by spirits, 410 ; one degree within an-
vipers, 579.
other, 410 ; an affection of innumerable
GENTILES. Lot in the other life, 3, 318-
328 ; conjoined to heaven by the Word,
joys, 413 ; new comers with desire to
communicate, 414.
INDEX
457
HEAD. Signification, 97, 145. Those in
the head in Greatest Man excel in good,
gelic, 237 ; its vowels, 241 : particle and,
241 ; somewhat like primitive, 237, 260;
96. Angels do not look at back of head,
144; celestial angels flow into it, 251 ;
ancient not square, 260; paper from
heaven in Hebrew character, 260.
genii are beneath it, 579.
HEADSTONE. Of corner, 534.
HEART. Signifies the will and the good
HEIGHT. Signifies degrees, 197, 198, 307.
HELL. Inhabitants appear monsters, 80;
are opposed to innocence, hate little
of love, 95, 446 note, 447. When move-
children, 283; from human race, 311-
ment ceases the spirit is raised up, 447.
HEAT. In heaven, 126-140; from Di-
317; some sent down at once, 491 ; the
Lord rules, 536-544 ; is in societies, like
vine Good, 127, 133, 136; is love, 133,
those in heaven, one to each, 541 ; three
"35. 567; corresponds with heat of the
world, 135 ; varies according to the love,
134. Heat and light give life on earth,
hells, as three heavens, 542 ; how ruled
through heaven, 543 ; in general all ruled
through fears, 543 ; the Lord casts no
136; not in but from the sun, 139. Vital
one down, but evil spirits cast them-
heat from love, 447, 567, 568. Heat
selves, 545-550, 574 ; all there in evils
from Sun of heaven and sun of the
and falsities, not in truths, 551 ; whole
world, 567. Effects of vernal heat, 567 ;
hell in form one devil, 553 ; appearance,
heavenly and infernal from the same
Sun, how changed, 569. Heat of heaven
situation, etc., 582-588 ; not visible from
world of spirits, 583 ; are everywhere
extinguishes that of hell, 572.
beneath world of spirits, 584, 588 ; en-
HEAVEN. In two kingdoms, 20-28, 95 ;
trances, 583, 585 ; most are threefold,
in three heavens, 20, 29-40. Is the king-
dom of God, 20 ; celestial kingdom called
586 ; arranged in quarters, 587 ; direful-
ness decreases from north to south and
His dwelling-place, 24, and corresponds
to the heart, 95 ; spiritual called His
east, 587 ; none now in eastern quarter,
587 ; number of hells, 588, 592 ; distinct
throne, 24, and corresponds to the lungs,
95. Each heaven has an internal and
and orderly arrangement, 588 ; equilib-
rium between hell and heaven, 589;
an external, 32 ; and innumerable soci-
how restrained, 594 ; continually assault-
eties, 41-50; the whole led as one angel,
ing heaven, 595 ; those in hell cannot
52, 63. Heaven not without but within,
be saved, 595 ; two kingdoms, 596.
54 ; wherever the Lord is loved, 56 ; is
HELL-FIRE. What it means, 566-574.
a one composed of parts, 56 ; as a whole
HERESIES. Who fall into, 311, 455.
represents one man, 5967, 4*8 ; because
HILLS. Signify good of charity, 188 ; who
from the Divine Human of the Lord,
dwell on them, 188.
78-86 ; called the Greatest Man and Di-
HOLY. Proceeding, 140. Spirit, those
vine Man, 59 ; but not seen as a man by
supposed to be, 249.
any angel, 62. Heaven is perfected by
HOUSES. See Dwellings.
increasing numbers, but will never be
full, 71 ; its leasts like the whole, 72 ;
HUMAN FORM. Type of arrangement of
spiritual and heavenly things, 60 ; the
is a communion, 73 ; cannot be entered
form of heaven, 59-67 ; composed of
by those who have no true idea of it,
parts acting as one, 63 ; different socie-
83, 518. The heavens correspond one
ties in different members, 65 ; corre-
with another, too; conjoined with the
spondence of the several members, 06,
world by correspondence, 112; distant
from the Lord according to reception,
120; called Paradise, 136. All in heaven
97 ; lowest heaven corresponds to its
members, 100.
HUMAN RACE. Heaven from, 311-317,
turn constantly to the Lord, 123 ; dwell
distinct in quarters, 148, 193 ; all things
HUNDRED AND FORTY-FOUR. Significa-
mostly as in the world, but more perfect
tion, 73 note, 307.
and more abundant, 171, and different
HUSBAND. The Lord so called, 180, 368
in essence, 172. Form of heaven com-
note ; signification, 368.
pared with the human, 212, 418; from
HYPOCRITES. Cannot live in heaven, 48 ;
the Divine Human, 212. Heaven from
seen separated from others, 68 ; de-
the human race, 311-317 ; all received
scribed, 68, 458, 499.
who have loved good and truth, 350; is
the Lord's kingdom, 406, 407; its im-
IDEAS. Angels speak by spiritual, 168 ;
natural turned into spiritual, 168; lim-
mensity, 415-420; room for all, 420;
ited when based on time or space, 169.
those go to heaven who are in heavenly
INFANTS. See Children.
loves, 481 ; some taken up immediately,
INFLUX. Divine into the world, 1 12 ; from
491 ; how introduced when prepared,
higher degree into lower, not the re-
519, 520. Heaven is within man, 33,
verse, 135, 209; from one heaven inio
54, 319; life for heaven not so difficult
another, 206, 207 ; mediate and immedi-
as supposed, 359, 528-535; heaven and
ate from the Lord conjoins one heaven
heavenly joy the same thing, 397 ; not
with another, 208 ; without influx man
the same with one as with another, 405.
could not move a step, 228 ; by influx
MBBRBW LANGUAGE. Somewhat like an-
through heaven the Lord rules man even
458
INDEX
in the body, 228; of the Lord into the
forehead and so the whole face, of spir-
State of interiors second state after
death, 499 et seq. ; the real state, ^04 ;
itual angels into the whole cerebrum, of
quality of man determined by it, 501 ;
celestial into cerebellum, 251; animals
may be known from the love, 532.
governed by general influx, and man
also as to speech and actions, 296 ; the
INTERNAL MAN. Not opened except )y
Divine Truth, 250 ; the internal that
Lord flows in with man into inmosts
from which man is judged, 358.
and ultimates with immediate influx,
IRON. Signification, 115; iron age, 115.
and also with mediate influx by spirits,
ISAAC. See Abraham.
297. Immediate influx from the Divine
ISRAEL. Signification, 307 ; of the Rock
Human into man's will and through this
of Israel, 534.
into the understanding, 297; is perpet-
JACOB. See A braham.
ual, 297. Influx not of thought but of
JERUSALEM. The Lord's church, 73, 187,
affection of love for good and truth
'97 37 ! its gates truths leading to good,
from heaven, for evil and falsity from
hell, 298. Divine influx defiled at first
187, 307 ; its foundations truths on which
the church is founded, 187, 307 ; length,
entrance into those who love self, 561.
Germination is from influx from spirit-
ual world, 567.
breadth, and height, 197, 307; wall, and
streets, 306. New Jerusalem and its
Heavenly Doctrine, cited, 305.
INMOST. Degree in man, 39, 435.
INNOCENCE. Corresponds to nakedness,
JOY. See Enjoyment.
JUDGED. To be judged according to deeds
179, 341 ; in heaven, 276-283 ; of infancy,
is according to interiors, 358, 475.
277, 341 ; of wisdom, 278 ; contentment
in, 278; of childhood and old age, 278,
341 ; accompanies regeneration, 279 ;
JUDGMENT. Predicated of truth, 64, 215,
348 ; signifies spiritual good, 2 16. Last,
or final, men's idea of, 312, 470; auth-
consists in being led by the Lord, 280,
or's book cited, 229, 482, 508, 559, 587.
341; all in heaven in innocence, 280;
Judgment according to works, 471, 472.
degrees of innocence in heaven, 280;
JUSTICE. Predicated of good, 64, 215,
heaven without it, 281 ; Divine Good is
ernment in heaven so called, 216; what
innocence itself, 282. Innocence is all
is done from the good of love to the
from the Lord, 282 ; all in evil are op-
Lord is called just, 214.
posed to innocence, 283 ; innocence and
KIDNEYS. Signification, 97; who are in
peace are the inmost constituents of
the province, 96.
heaven, 285 ; the receptacle of all things
KINGDOM. Heaven in two kingdoms, 20-
in heaven, 341 ; genuine innocence is
28,95, I 33, 146, 148, 188, 213-215, 217,
wisdom, 341 ; represented, 341 ; signi-
223, 225, 241 ; the kingdom of God, 20;
fied by infancy, 341.
INSPIRATION. With the prophets, 254.
quarters of the celestial differ from
those of the spiritual, 146 ; in celestial
INSTINCT. Of animals, 108.
the Lord seen as the Sun, in spiritual
INSTRUCTION. The third state in the other
as the Moon, 146 ; the Lord's kingdom
life a state of instruction, 512-520 ; given
a kingdom of uses, 219, 361, 387; the
by angels of many societies, especially
in north and south, 513 ; places of in-
struction toward north and of various
Lord the King of heaven, 406, 407. The
three kingdoms of the earth, 104.
KNOWLEDGES. In themselves are out of
kinds, 513 ; arranged like a heaven, 514 ;
some suffer much during, 513; differs
heaven, but life acquired by them is in
heaven, 518.
from that on earth by knowledges being
LAMBS. Signification, no, 282.
committed to life, 517 ; by representa-
LANGUAGE. See Speech.
tives, 517.
LAURELS. Signification, 520.
INSTRUCTRESSES. Of children in other
LEARNED. And Learning. In the other
life, 332, 337.
world, 313, 353-355, 464-
INTELLIGENCE. And wisdom consists in
LEFT. Signification, 118.
receiving good and truth from the Lord
LENGTH. Signification, 197,307; in heaven
and makes the man, 80; depends on
from east to west, 197.
communication, 204; is from truth, 241 :
LIFE. Only one Life from which all live,
who are the intelligent, 346-349, 35^;
heavenly intelligence interior from love
for truth, 347 ; that acquired in the world
9, 203 ; according to the love, 14 ; all
consists in thinking and willing, 203,
512 ; after death is the man's love and
taken into other life, 349 ; true consists
faith as shown in works, 476-480 ; shown
in distinguishing good from evil, 351 ;
by experience, 479, 527 ; love in act, the
spurious, 352 ; false if not founded on
very life, remains after death, 483 ; state
acknowledgment of the Divine, 353 ;
after death may be known by corre-
angels advance in according to affection
for good and truth, 469.
spondences, 487 ; threefold: spiritual,
moral, civil, 529 ; laws of each from the
INTERIORS. Of man, how formed, 351 ;
Decalogue, 531.
of spirits seen as to their quality, 481.
LIGHT. And heat in heaven, 126-140;
INDEX
459
exceeds that of the world, 126, 170; i
549. See also Extracts from A. C.
from Divine truth, 127, 130, 133, 136
after n. 86.
varies according to intelligence, 128
flamy in celestial kingdom, white i
LOVE. Conjoins angels, is the esse of life,
causes warmth, determines quality of
spiritual, 128; not in, but from the sur
life, 14 ; two distinct loves in heaven,
139; light of heaven contrasted wit
love to the Lord and love to the neigh-
that of the world, 347 ; enlightens a
bor, neither personal, 15, but love for
same time the mind and the eyes, 266
good and truth, 16. Love is the recep-
light of hell turned into darkness in
tacle of all things in heaven, 18; uses
that of heaven, 553 ; what is loved enters
all things congenial in the memory, 18 ;
with light into the mind, 603 ; all trut
heavenly love gives wisdom, 18 ; love to
is in light, 603.
LIKE. Sees like, because the vision i
the Lord and the neighbor comprehend
all Divine truths, 19; celestial and spir-
from like source, 76.
itual, 23. They who seek the common
LINEN. Signification, 365 note.
LIVER. Signification, 96, 217.
good love the Lord, 64. Love to the
Lord and the neighbor is to perform
LOINS. Signification, 97 ; who are in thei
uses, 112; he who loves all is loved by
province, 96.
the Lord, 217; from ruling love, as
LORD. Second coming, i ; the God o
shown in speech, angels know the
heaven, 2-6 ; those who deny, out o
whole life, and this is the book of life,
heaven, 3 ; the one fountain of life, 9
236. Heavenly love wills its own to be
dwells with angels in His own, 12 ; calle<
Jesus from Divine celestial, and Chris
another's, 268 ; contrasted with self-love,
557i 55 8 - Love to the Lord in third
from Divine spiritual, 24 ; flows imme
heaven consists in willing and doing Di-
diately into the will, mediately into the
vine truth, 271 ; turns interiors to itself
thought, 26 ; conjoins all the heavens by
this influx, 37; in the midst of angels
and conjoins itself with them, 272. To
be loved by the Lord is to love Him,
is seen as One, 52, 69 ; hence called an
350; the loves of heaven flow into man
angel in the Word, ib. ; is seen differ
from within and give interior enjoyment,
ently in different societies, 55 ; seen as
an angel, 55 ; the All in all heaven, 58
396 ; angelic love is to love the neighbor
more than self, 406 ; love constitutes the
His Humanity Divine, 78 ; the Divine
man, 474, 479. Man's loves constitute
Human in Him alone, 79 ; seen in hu-
man form, 79 ; alone is Man, 80 ; this
a kingdom under ruling love, 477 ; ex-
tend into societies heavenly or infernal,
not understood by sensual thought, 85 ;
2 3 477 heavenly loves take man to
the Divine Human flows into all things,
heaven, infernal to hell, 481 ; love in
101 ; before and after incarnation, 101
act, the very life, remains after death,
appears as the Sun above heaven, anc
483 ; two loves of heaven and two of
also the Moon, 118; seen spiritually in
hell diametrically opposite, 555-596 ; in-
the transfiguration, 119; in heaven in
fernal nature of self-love, 555-564 ; it de-
angelic form, 121 ; present by look, 121,
254 ; the common centre, 124, 142 ; called
sires to rule even the Divine, 559; love
of the world described, 565. See also
the Light, 129. The Lord is meant by
Divine and Ruling.
the Word, in John, 137; why called the
East, 141 ; angels see Him through their
-UCIFER. Means those who are of Baby-
lon, 544.
eyes, but He sees them in the forehead,
-,UNGS. Have reference to thought and
145 ; presence in heaven, 147 ; appear-
to the spiritual kingdom, 95 note, 446,
ance to angels in their different states,
449.
159; called Bridegroom and Husband,
..UST. Love in continuity and enjoyment,
180; the wise inquire of Him and re-
570.
ceive answers, 2 14 ; rules man by angels
MAN. Is man from will and understand-
and spirits, even to the body, 228 ; in
ing, 26, 60, 61 ; has an inmost, middle,
heaven is Divine Truth united to Divine
and lowest, 30, 33, 39 ; communicates
Good, 231. The Most Ancient men wor-
with the heavens as to interiors, 30, 33 :
shipped the Lord under human form,
152; so do men in other earths, 321;
by correspondences, 114; by his inmost
is man and may be conjoined with th
how He spoke with prophets, 252 ; called
Lord and lives forever, 39, 435 ; is n
the Lamb because all innocence is from
church in least form, 57 ; is an angel
Him, 282 ; Divine peace in Him from
and heaven as he receives heaven, 73 ;
union of the Divine with the Human,
is man as he receives the Lord, 80 ; what
286; called the Prince of Peace, 287;
he has in common with angels and what
rose as to body as well as to spirit, 316;
the King of heaven, 406, 407 ; is Mercy
itself, Love itself, and Good itself, 524,
different, 57 ; in him various things act
as one, 64; what is meant by "a man,
that is, an angel," 74. Man thinks of
545 ; never angry, 545 ; never turns away
God under a human form, 82 ; in him is
from man, 545 ; is present with all, but
variously as they receive or reject Him,
a spiritual world and a natural world,
90 ; the internal man called spiritual and
4 6o
INDEX
the external natural, 92 ; man an image
of heaven in internal, not external form,
marriage, 377 ; no marriage love between
two of different religions, but is between
compared to animals in common speech,
among the Israelites in same family or
no; conjoined to heaven as he lives ac-
tribe, 378 ; not between one husband
cording to Divine order, 112; appears
and several wives, 379 ; the love of dom-
beautiful or deformed according to qual-
ineering destroys, 380; semblance of,
ity, 131; has power from truth and
good, 137; can be turned to the Lord
381 ; may differ in two consorts, 381 ;
genuine is especially in inmost heaven,
as to understanding, 153; cannot move
381; its representation seen, 381; mar-
a step without influx from heaven, 228 ;
riage in heaven differs from that on
in the golden age conversed with angels
how he lost the power, 252 ; from that
earth, not called nuptials, 382 ; how
formed, 383 ; how regarded by angels,
time it was rare, 253 ; attended by good
384 ; delights of marriage love advance
and evil spirits, 292, 599 ; governed
toward heaven, 386 ; consorts meet in
through spirits by the Lord, 296 ; can
the other world and remain according
only so be brought back into order, 296 ;
to their state, 494.
has influx not of thought but of affec-
MEASURE. Signifies quality as to good
tion for good and truth, or for evil and
falsity, 298; how his freedom is pre-
and truth, 73, 307, 349.
MELANCHOLY. Spirits who cause, 299.
served, 298; if he believed the truth
MEMORY. Angels and spirits can enter
would claim no merit, and evil would
into man's, 246 et seq. ; not allowed to
not be imputed, 302 ; created to become
speak with man from their own, 256,
an angel, 315, 420; not born as animals
298; if they did, man would seem to
into order of life, 352 ; no one like an-
recollect as of his own memory, 256 ;
other, 405 ; born into every evil, 424 ;
the will itself the memory of angels,
connected by spirits with society of
heaven or of hell, 294, 438, 497, 510;
278 ; things of outer memory quiescent
in other life, 355 ; memory remains after
after death enters this society, 438 ; not
death, 461-469 ; shown by experience,
seen in the society while on earth, save
462 ; external and internal, 463 ; what
when in abstract thought, 438 ; his state
man thinks, wills, speaks, and does in-
when withdrawn from the body, 440;
scribed on internal memory and remains,
on arriving in his society is at home,
463 ; external remains, but only spiritual
479, see also 510; after death remains
things are reproduced, 464 ; is dark from
to eternity in his ruling love, experience,
480, 510; in himself is nothing but evil,
external knowledge, and bony with hyp-
ocrites, is the ultimate of order, 466 ;
484 ; in the world not in same state as
angelic memory, 467.
his infernal society, but in that of the
MERCY. Immediate does not take one
world of spirits, 510 ; is in heaven when
into heaven, 54, 420, 480, 52 1-527 ; Di-
he acknowledges the Divine and obeys
vine mercy operates by means, 480 ; is
the Word, 512 ; drawn by hell into evil
pure mercy seeking to save all, and
and by the Lord to good, 546, 548 ; does
good from the Lord and evil from hell,
never leaves man, 420, 522.
MERIT. Not allowed in heaven, 10 ; the
547 ; if he loves evil in the world loves
merit of the Lord is the good that rules
the same in other life, 547 ; how he casts
in heaven, 348.
himself into hell, 548; in freedom by
equilibrium between heaven and hell
MICHAEL. An angelic society, 52.
MIND. Consists of will and understand-
597-600 ; conjoined with heaven and
hell mediately by spirits, 600; has in-
ing, 277, 367.
MOHAMMEDANS. In places of instruc-
nate impression of life after death, 602.
tion, 514-516.
Greatest Man, 59, 94, 96, 217, 333.
MAN-SPIRIT. 422, 456, 461 ; how he be-
MOON. Signification, i, 119; the Lord
seen as the Moon, 118; darkness in
comes truly a spirit, 552.
MARRIAGE AND MARRIAGE LOVE. The
place of, 122, 151.
MORAL. Gentiles live a moral life, 319,
heavenly, 281, 371, 372 ; imaged in true
marriage, 374 ; marriage love from in-
both natural and spiritual, 319; moral
truth, 468 ; with civil life the activity of
nocence, 281 ; marriages in heaven, 366-
386 ; conjunction of two into one mind,
367 ; two consorts called one angel, 367,
spiritual life, 529.
MORNING. Signification, 155, note, 166,
289.
all one has to be the other's, 369; is
correspondence and had intercourse
conjunction of good and truth, 370 ; the
Divine flows into marriage love, 371 ; it
exists first in minds, 373, 375; they in
with heaven, 115.
MOTHER. Signification, 382, note.
MOUNTAINS AND HILLS. Celestial an-
it who are in Divine good from Divine
truths, and none can be in it who do not
gels dwell on mountains, spiritual on
hills ; mountains correspond to celestial
acknowledge the Lord, 376; infernal
love, hills to spiritual, 188.
461
MOUTH. Who are in this province, 96.
Music. Its power in expressing thought
vine peace in the Lord, and from Him,
from union of the Divine with the Hu-
and affection, 241.
man, and His conjunction with heaven,
NAKEDNESS. Represents innocence, 178,
286; the source of all joy, 286; is the
179, note, 280 note, 341.
Divine joy of the Divine Love, 286;
NATIONS. See Gentiles.
signifies in the Word the Lord and
NATIVITY. Signification, 382.
NATURAL. Nothing without spiritual
correspondent, 487.
heaven, 287 ; how perceived in heaven,
288 ; differs according to innocence, and
dwells with it, 288 ; internal is only in
NATURALISTS. State in other life, 3, 508.
wisdom, and is stored up with those who
NATURE. A clothing of what is spiritual,
102 ; representative of the Lord's king-
dom, 106 ; spaces and times belong to,
are content in God, 288 ; those in evil
have no peace, 290.
PEARLS. Signification, 307.
266.
PERFECTION. Increases toward interiors,
NEARNESS. See Distance.
34 ; of heaven results from variety, 56.
NEEDLE. Signification of eye, 365.
NEIGHBOR. Who is the neighbor and
PIETY. Life of without charity does not
lead to heaven, 360, 535.
how to be loved, 15, 16, 64 note, 217,
300 note, 406, 481 note, 558.
NIGHT. Signification, 155, note.
PLACES. Signify states, 192.
PLANETS. Saturn and Mercury, 417.
PLANTS, TREES ETC. Correspond by
NORTH. Signification, 148-151.
uses with the Divine, 109 ; many kinds
NOSTRILS. Signification, 96, 97.
NUMBERS. Signification, writing by, in-
volve general ideas, 263.
in heaven, 176, 489, 520 ; correspond to
intelligence and wisdom, 176.
PLEASURE. See Enjoyment.
OBSESSION. By spirits, 257.
POOR. In heaven, 357-365 ; are not there
ODOR. Signification, 287, note.
OLIVE-TREES. Signification, 520.
because of poverty, 364 ; poverty may
seduce as well as riches, 364. Significa-
ONE. Every one composed of various
tion in the Word, 365, 420.
parts, 56, 405.
POWER. Of angels, 137, 228-233 ; over
OPPOSITES. Pain when one acts on an-
evil spirits, 232; example, 229; even in
other, 400 ; nothing without relation to
natural world, 229 ; not of themselves,
its opposite, opposites reveal quality,
230, 231 ; Divine truth has all power,
through them is equilibrium, 541.
231, 232 ; those in province of the arms
ORDER. God is order, 57 ; the Lord is
in greatest power, 23 1 ; truths from
everywhere in His order, 57; Divine
good have power, falsities have none
order is from Divine good, 107; animals
in the order of their life, 108; man
against them, 233, 539.
PREACHING. In heaven, 221, 223, 259;
needs to be restored to the order of
state and duties of preachers, 224, 393 ;
heaven, 108 ; all things according to Di-
all belong to spiritual kingdom, 225 ;
vine order correspond to heaven, and
all things contrary, to hell, 113 ; influx
from spiritual into natural according to
Divine order, 135, 499; order of hell
appointed by the Lord, 226 ; not called
priests, 226.
PRECIOUS STONES. 356, 489.
PRE-EXISTENCE. Belief in, 256.
the reverse of order of heaven, 151 ;
PRESENCE. By look, or aspect, 121; the
the Word contains the laws of order,
Lord's presence in heaven, 147, 197 ;
202 ; man comes into the order of heaven
presence by desire, 194 ; in ruling love,
by obeying the Word, 202 ; all things in
heaven according to Divine order, 389 ;
this inverted with the evil, 499; the
479; by being thought about, 474.
PRIESTS. Representation, 226, note;
preachers not so called in heaven, 226;
Lord never acts contrary to His order,
celestial kingdom is the priesthood,
523 ; the Divine order is heaven with
226.
man, 523.
PROCEEDING. Defined, 139, 474.
ORIENTATION. Of churches, 119.
PROCREATION. In heaven of good and
OXEN. Signification, no.
truth, 382.
PALACES. In heaven, 185, 186; of wis-
PROFANATION. In believing and then
dom, 270.
denying, 456.
PANCREAS. Signification, 96, 217.
PROPHETS. Heaven opened to them, 76,
PARADISE. Signification, in, 176 note,
171; how the Lord spoke with them,
489 note; why heaven is called, 136.
254.
PARENTAL LOVE. Caused by innocence
PROPRIUM. Or self-hood : consists in love
of infancy, 277; maternal, 332.
of self and the world, 158, 280, 283, 484,
PARTICULARS. In higher degree, gener-
558; is nothing but evil, 591, 592; so
als in lower, 267.
far as one is removed from his own he
PEACE. In heaven, 284-290; cannot be
is in the Lord's, 341 ; the Lord's pro-
known in the world, 284 ; with inno-
cence the inmost of heaven, 285; from
prium is called justice and merit, 341 ;
is good itself, 591.
peace all enjoyment of good, 285 ; Di-
PROTECTION. Of man by the Lord, can
462
not reach those who do not acknowl-
ROCK. Signification, 188, 488.
edge the Divine, 577.
PROVINCES. Of the Greatest Man, 65,
death, 508, 587; their saints, 533; op-
9 6 > 333-
position of their spirits to the Lord,
PULSE. Of the heart, 446, note; in
562.
heaven similar but interior, 95, note.
ROYALTY. Of heaven is the spiritual
PUNISHMENT. No one suffers for heredi-
kingdom, 226 ; signification, 226.
tary evil, 342; no one in other life for
RULING LOVE. In heaven is love to the
sins on earth, 509 ; evil spirits are pun-
ished to repress evils, 509, 550 ; in hell,
Lord, 58 ; controls least particulars, 58;
remains after death, 363, 477, 480; un-
574, 581-
changed through eternity, 477 ; spirits
PURPLE. Signification, 365 note.
led by, 479.
QUARTERS. In spiritual world, 17, 123,
SABBATH. Instituted for a remembrance
141-153; how determined, 141, 142;
of Divine union, the Lord called the
differ thirty degrees in two kingdoms,
148; signification of, 150; in hell the
Lord of the Sabbath, 287.
SALVATION. Not by immediate mercy,
reverse of heaven, 151, 587.
54, 480, 521-527; every one saved who
RAMS. Signification, no.
RAPHAEL. An angelic society, 52.
REASON. Its conclusions, and not things
of outer memory, the basis of thought
can be, 318, 329, 420, 522, 524; none can
be except by the Divine means revealed
in the Word, 522 ; none born for hell,
318 ; all born for heaven, 329, 420, 524 ;
in the other life, 355; rational mind in
notion of salvation by immediate mercy
middle between the way leading to
heaven, and the way to hell, like the
comes from doctrine of faith alone, 526.
SATAN. Not an angel of light, 311, 544 ;
world of spirits, 430 ; to be used in con-
is the whole hell, 311 ; or the hell in
firmation of spiritual truth, 455; man
front where are evil spirits, 311, 544.
may be rational if willing, 455 ; how
SCIENCES. What are meant, 353; serve
cultivated, 464, 468, 469, 489.
the wise as means of wisdom, 356. See
RECOGNITION. All in similar good recog-
also extracts from A . C. after n. 356.
nize one another, 46, 205 ; friends in the
SEASONS. Signification, 155, 166.
world of spirits, 427, 494.
SECOND STATE. After death, 499-511 ; a
REFORMATION. Not possible by instruc-
state of the interiors, 502 ; man s real
tion in the other life, for want of ulti-
state, 504, now shown, 507; the good
mate plane, 480.
then more wise, 505, as coming out of
REGENERATION. Described by an angel,
sleep, 506 ; the evil act insanely, 506,
269; rebirth as to spiritual man, 279;
508, 509 ; separation of evil from good,
begins with introduction into innocence
5 1 *
of infancy, 279 ; after temptations comes
peace, like dawn or spring, 289.
SENSE. Spiritual, by which angels are
seen, 76; every sense remains after
RELATIONSHIP. None but spiritual re-
cognized in heaven, 46.
death, 461-469; more exquisite, espe-
cially that of sight and hearing, 462 ;
RELIGION. Provided that all shall have
external sense corresponding to inter-
some kind, 318; its essential is to wor-
nal, 462.
ship a Divine Being, 319. Danger of
SENSUAL. The sensual have no wisdom,
exclusive thought upon from self, 249.
REPENTANCE. Not possible after death,
only knowledge, '74, 267 ; are able to
reason acutely, 353.
527.
SEVENTY-TWO. Signification, 73.
REPRESENTATIVES. 176-176; things so
SHEEP. Signification, no.
called that correspond to interiors, 175,
SIGHT. Interior is that of the thought,
306 ; representative churches, 306 ;
children taught by, examples, 335 ; in
85, 144, or of the understanding, 203 ; is
of the spirit, 171 ; extends into the other
instruction, 517.
RESURRECTION. 312, 445-452. Experi-
ence, 449, 450. The Lord rose also as
to the body, 316.
world, 203.
SIGN. Of the Son of Man, i.
SILVER. Signification, the silver age, 1 1 5.
SIMILITUDE. Conjoins, dissimilitude dis-
coming of the Lord, i; its need, 312;
SIMPLE. Who are in heavenly love come
had by Most Ancient Church, but rev-
elation by correspondences had by An-
into angelic wisdom, 18 ; think of angels
as men, 74, 86 ; how they think of God,
cient Church, 306 ; might be given but
82, 86; the simple in heaven, 346-356.
would be useless and harmful, 309, 456.
SMELL. The sense, 402, 462.
RICH. In heaven, 357-365 ; lot of those
SMOKE. Signification, 585.
who have looked to the Divine, 361;
SOCIETIES. Heaven distinguished into,
of those who have not, 362 ; who are
41-50, and also hell, 541; those of
meant by the rich, 365.
heaven communicate by spheres, 49;
RIGHT. 'Hand and side, 118 note, 232
their size, 50, 213; every society is
note.
heaven in less form, 51-58; a whole so
463
ciety is seen at times as one man, 52,
62, 68, 69 ; their variety makes the per-
fection of heaven, 56; variety in the
church, 57 ; every society represents
one man, 68-72 ; a society seen as a
cloud, 69 ; differ in form, 70 ; their form
perfected by numbers daily, 71 ; corre-
spond to the members in man, 94, 96,
217 ; all arranged according to kind and
degree of love, 148, 149 ; changes of
state, 157; members in similar good,
but not in similar wisdom, 47, 213; r ~
every society in heaven there is an
posite society in hell, 541, 594; every
one joined with a society of heaven or
of hell, into which he comes after death,
SOCINIANS. Are out of heaven, 3, 83.
SOLITARY. Those who have lived a soli-
tary life, 249, 360, 535.
SON OF MAN. Sign of, i.
SON IN LAW. Signification, 382.
SONS. Signification, 382.
SOOT. Signification, 585.
SOUL. Is the spirit, 432, 602.
SOUTH. Signification, 148-151.
SPACE. In heaven, 191-199; not as in
the world, 85, 162, 195 ; not less real,
'95 ! signification of terms, 197 ; meas-
urement not by space, but by state, 198.
SPEECH. In heaven is thought speaking,
2 ; of higher heavens not perceived in
lower, 210; of angels, 234-245; of. Swe-
denborg with angels, 234 ; angelic con-
sists of distinct words, sonorous, 235 ;
one language in all heaven, implanted,
and is audible affection and thought
speaking, 236; but various, 244; angels
know one's character from his speech,
236; angelic has nothing in common
with human, 237 ; angels cannot utter a
word of human speech, 237; primitive
speech of man from heaven, and He-
brew agrees with it in some things, 237;
speech of angels corresponds to their
love and is therefore most delightful,
238 ; affected a hard spirit to tears, 238 ;
full of wisdom and expresses what is
ineffable to man, 239; particulars of
thought and speech appear like a wave,
240; are visible in the light of heaven
when the Lord pleases, 240 ; difference
between celestial and spiritual, 241;
musical concord in angelic speech, 242 ;
spiritual implanted in man, 243 ; speech
by the face, by representations, by visi-
ble ideas, by gestures, by generals of
thought, like thunder, 244; of hell, of
hypocrites, 245; of angels with man,
246-257; angels can enter into man's
memory and seem to use his language,
but at the present day man has commu-
nication only with spirits, 246 ; speech
of angels or spirits with man heard
aloud by the man, even affecting the
tongue, though from within, 248; only
when they turn toward him, 255 ; speech
seldom permitted with spirits, 249; with
angels only to those whose interiors are
opened even to the Lord, 250; men of
the golden age conversed with angels,
252 ; the Lord spoke with the ancients
by influx, with prophets by spirits filled
with His look, which was dictation, 254 ;
angels and spirits not allowed to speak
with man from their own memory, as
it would then seem to be recollection,
256; angelic greatly transcends human
speech, 269; affection expressed by
tone, 269.
SPHERE. Of angels and spirits, 17, 49;
of truth from good exhaling from heav-
en, 537, S3&, 59' ! of falsity from evil ex-
haling from hell, 537, 538, 591 ; constant
endeavor to do good exhales from heav-
en, and to do evil from hell, 590; spir-
itual sphere encompasses every one,
591 ; that from hell is an effort to de-
stroy the Lord and heaven, 595 ; that
from the hell opposite to the celestial
heaven not permitted to assault those
of the spiritual heaven, 596.
SPIRIT. Spirits who sought another
heaven than the Lord's, 6 ; good spir-
its charged the author to say that they
are men, 77 ; man has communication
with them at this day and not with an-
gels, 246 ; angels and spirits with every
man, 247, 292, such as he is, 295 ; those
who enter into man's body, 257 ; attend-
ant spirits enter into man's memory,
but dp not know they are with man, and
so think all his memory their own and
use it, 292 ; evil spirits desire to destroy
man, 292 ; are with him to keep him in
his life, 293 ; all spirits communicate
with heaven or with hell, 294; every
spirit belongs to a society of heaven or
hell, 294 ; so man is joined with a soci-
ety, 294, 438; good spirits joined to
man by the Lord, evil by himself, 295 ;
changed with age from third heaven
through first and second to third again,
295 ; good spirits with an evil man to
restrain him from evil, 295 ; man gov-
erned by the Lord through spirits, 296 ;
they never flow in with their own mem-
ory, 298 ; spirits who cause sadness,
299 ; the learned wonder at finding
themselves with senses in the other
world, 313 ; they do not know certainly
in which world they are, 582 ; desire to
come into heaven but are in pain on ap-
proach to heaven, 400, 518, 525; those
in hell dare not put a ringer out of it,
400 ; sometimes taken into heaven dur-
ing a kind of sleep, 411; how taught the
nature of heavenly joy, 412 ; how led to
their home, 479 ; who are meant by spir-
its, 431 ; every man a spirit, 432-444 ;
the spirit is the real man, 433 ; some-
times thinks even in the cold body, 433 ;
man has a spirit, but not beasts, 435;
what is meant by being carried by the
464
INDEX
spirit, 441 ; a spirit after death carries
all things with him and lives as before,
461 ; spirits think not naturally but
ferent from their bodies, 99; perceived
the correspondence of things in a gar-
den, 109 ; saw the Lord in angelic form,
exceeds that of man, 576; they have
elevated into spiritual light, 130; his
memory and advance in wisdom, 469 ; a
thought about eternity, 167; angels did
man-spirit becomes a spirit after the
not understand his ideas of time, 168 ;
second state, 552 ; evil spirits turn away
in heaven he knew not but that he was
from the Lord, 552.
in the world, in a royal palace, 174;
SPIRITUAL. That called spiritual which
conversed as man with man, 174; in
exists from the Sun of heaven, 172;
their language, 239, 255 ; and often in
man becomes spiritual by knowledges,
their dwellings, 184; could not recall
356; spiritual flows into natural, but
in his own language what was said by
not the reverse, 365, note ; spiritual
angels, 239 ; was conducted by changes
truths, 468.
of state through the heavens and to
SPIRITUAL WORLD. Exists from the Di-
vine, 106 ; appears like the natural, but
those of other earths, 192 ; heard preach-
ing, 223 ; saw hundreds of thousands
is from a spiritual origin, 582.
dispersed, 229; saw a naked arm, 231 ;
SPLEEN. Signification, 96, 217.
knew what angels were with him by
SPRING. Signification, 155, 166.
part of head affected, 251 ; received pa-
STARS. Signify knowledges of good and
pers with writing, 258, 260; conversed
truth, i, 119; angels seem like stars, 69 ;
who shall shine as the stars, 348, 356.
with angels about peace, 290; about
man's belief, 302 ; experience of attend-
STATES. First after death, 450, 451, 457,
ant spirits, 292 ; converses from morn-
481, 491-499; subsequent states, 481,
ing till evening, 312 ; with some for
491 ; angels change place by change of
state, 192; changes, 154-161, 166; sec-
days, months, and years, 312, 437; with
not less than a hundred thousand, 312;
ond state after death, 499-511^ state
told some of their burial, 312, 452 ; con-
of the interiors, 502; third state after
versed with Gentiles for hours and days,
death, 512-520.
322 ; with some persons as children and
STONE. Signification, 223 ; churches in
afterward as young men, 340; with some
spiritual kingdom of stone, 223. See
Precious.
who lived seventeen centuries ago, 363,
480; twenty centuries, 480; with some
STREET. Signification, 479 note.
SUBJECT. No thought nor will without a
who had been poor, 364 ; experienced
heavenly joy, 413 ; saw friends and rel-
subject, which is substance, 434.
atives meet, 427 ; conversed with spirits
SUBJECT SPIRITS. 255,601. See also Ex-
as a spirit, and also as a man, 436 ; with
tracts from /I.C., page 449.
almost all whom he had known in the
SUBSISTENCE. Is perpetual existence, 9,
world, 437 ; in a state of abstraction
37, 106, 303.
from the body, 440 ; carried by the spirit
SUBSTANCE. Necessary for existence,
elsewhere, 441 ; experienced resuscita-
418, 434.
tion, 449, 450; testifies the fate of those
SUCCESSION. All things in heaven have
who have trusted to faith alone, 482 ;
succession and progression as in the
did not see the form of the whole hell,
world, 162, 163.
SUN. Signification, i, 119; of heaven,
only that of societies, 553 ; was permit-
ted to look into them, 586 ; was in the
116-125 ; of the world not seen in heav-
spiritual world as to his spirit, and in
en, 117; appears to angels as some-
thing dark, 122, 151; the Divine Love
the natural as to his body, 577.
TASTE. 402, 462.
shines as the Sun in heaven, 117, 133;
TEACHINGS. In heaven agree in essen-
the ancients turned their faces toward
tials, 221; all regard life as their end,
the sun, 119; the Son of heaven with
227; in inmost heaven wiser than in
belts, :2o, 159; those in hell turn to
middle and in middle than in lowest,
the sun of the world, 123, 561 ; nothing
227; essential of all is acknowledgment
but fire in the sun, 139 ; changes of
of the Divine Human of the Lord, 227.
appearance of the Sun to angels, 159;
TEMPLE. Represented the Divine Hu-
causes changes of state, 164.
man, 187, see also 197; temples in
SWEDENBORG. In company with angels
heaven, 221, 223 ; of wood in celestial
thirteen years, i see also 312, 442,
kingdom and called houses of God, 223 ;
456; associated with them as a friend,
of stone in spiritual kingdom, id.
sometimes as a stranger, 234 ; recog-
THIRD STATE. After death, 512-520;
nized as old friends those in similar
good, 46 ; from being in similar state
only for those who go to heaven, 512.
THOUGHT. Communication of, 2 ; exten-
felt as if with men on earth, 234 ; saw
sion into societies in heaven or hell,
a whole society as one man, 52, 68, 69 ;
23i 477! not from one's self, 203; of
has seen angels a thousand times, 74, 75,
angels of inmost heaven not perceived
456 ; has seen spirits of men quite dif-
in middle heaven, unless at times as a
INDEX
465
flaminess, but that of middle heaven
as a light cloud in lowest heaven, 210;
sire the welfare of others, 64 ; every-
thing made for, 108, 112; correspond-
all thought is from affection of love,
ence effected by, 112; every one in
236 ; angels' ideas of thought are varie-
heaven performs, 387 ; to promote use
gations of light, 239; is internal sight,
434> S3 2 ; remains after death, 461-409 ;
is the delight of all in heaven, 219; the
Lord's kingdom is a kingdom of uses,
every man has interior and exterior,
1 12, 387 ; they are goods in act, or goods
499; is the form of the will, 499; of
of charity, 391, 402, 403 ; in them is the
spiritual man refers to Divine laws and
so communicates with heaven, 530;
happiness of heaven, 403-405 ; infinitely
varied, like those in the body, 405 ;
worldly, corporeal, and heavenly, 532.
when they rule, the Lord rules, 564 ; the
THRONE. The Lord's signifies heaven
end called the use, 565.
the spiritual kingdom, 8, 24.
TIME. In heaven, 162-169 ; angels do not
VARIETY. Infinite, 20, 41, 231, 405; of
worship, from variety of good, bene-
know time, but changes of state, 163,
165, 168 ; times signify states, 165 ; our
ficial, 56 ; makes perfection, 56, 71.
VASTATION. Successive of the church,
sense of time depends much 'on state,
i; described, 551; A. C. cited, 513.
168; our thoughts limited by time, 169;
VEGETABLE KINGDOM. 104, 109, in;
times in the world from the sun, 164;
times of day and of year, 155, 166.
TODAY AND TOMORROW. Signification,
influx into, 567.
VEIL. Signification, 179.
VINES. Signification, 520.
165.
VISIONARIES. 249.
TOOTH. Signification, 575.
VISIONS. Dangerous for those in falsi-
TORMENTS. What infernal are, 573, 574;
ties, 456.
why permitted in hell, 581 ; of evil spir-
VOWELS. Signs of sounds to express af-
its on approaching heaven, 54, 400.
TOUCH. Sense of, 402, 461.
fections, 241, 261 ; in Hebrew, 241.
WAYS. Leading to heaven and to hell,
TRANSFIGURATION. The Lord then seen
479, 520, 534, 590 ; signify truths or fal-
in light of heaven, 119.
sities, 479 ; character of spirits revealed
TREES. See Plants.
by the ways they take, 496;
TRIBES. Signification, r.
TRINITY. In one person acknowledged
WEEK. Signification, 165.
WEST. Signification, 148-151.
in heaven. 2; see also Extracts from
WHITE. Signification, 179. " White
A. C.aftertt.Sb.
Horse," cited, 259, 305.
TRUMPET. Signification, i note.
TRUTH. Turned into good in the will,
26; the form of good, 107, 375; all
WHOLE. Consists of parts, 64, 267.
WIFE. Signification, 368, note.
WILL. The esse of the life, 26, 61, note ;
things relate to good and truth, 107,
with understanding constitutes the
138; truths shine, 132; they are not in
mind, 367; wife acts the part of, 367;
but from the Lord, 139; affection for is
woman born to think from, 368 ; will of
affection for light of heaven, 347: truths
wife that of husband, 369; constitutes
of three kinds, civil, moral, and spirit-
ual, 468; all power belongs to truth
the man, 474, 508, 529, 532.
WINTER. Signification, 155, 166.
from good, 539 ; every truth has an op-
WISDOM. According to communication,
posite falsity, 541.
204, 268; from good, 241; of angels,
TWELVE. Signification, 73 note, 307.
ULTIMATE. Of Divine order in man, 304 ;
265-275 ; transcends all human, 265,
266, 269; the light of heaven, 266; ac-
plane of natural knowledges and affec-
tions, quiescent in other life, and man
cording to opening of interiors, 267,
270; increases in interior heavens, 270 ;
cannot be reformed by instruction, 480.
of angels of third heaven compared to
UNDERSTANDING. Sees by light of Di-
vine truth, 130; that of the evil can be
palace and garden, 270; depends on
their love to the Lord, is perfected more
turned to the light of heaven, but not
by hearing than by sight, 271 ; in heaven
their will, 153 ; the mind consists of un-
follows from freedom from self-love,
derstanding and will, 367 ; husband acts
272 : angels perfected in continually,
the part of, 367 ; man born to think
but can never reach any ratio to the Di-
from, 368; understanding of husband
vine, 273 ; all in heaven desire wisdom
that of wife, 369 ; conjunction of under-
as food, 274 ; wisdom increases toward
standing and will, 423 ; what is in un-
the centre in each society, 275 ; is in
derstanding only is with man but not in
proportion to innocence, 278, 341 ; the
him, 423 ; man can think from, and not
wise in heaven, 346-356 ; those who
from will, for the sake of reformation,
have much loved truth and good, 350 ;
424.
spurious wisdom, 352; false wisdom,
UNIVERSE. All things in, refer to good
353 ; appearance of the wise in heaven,
and truth, 375.
356.
USE. All joined in heaven according to
WOMAN. Acts from and signifies affec-
their uses, and to perform use is to de-
tion, 368.
466
INDEX
WOOD. Signification, 223; churches of
wood in celestial kingdom, 223.
428; spirits immensely numerous, 426;
time of stay in, 426; on entering dis-
WORD. Its internal sense, written by
tinguished into classes, 427; entrances
pure correspondences, i, 114; is Divine
Truth, 137 ; how dictated to prophets,
to heaven and hell guarded, 428; ap-
pearance, 429; in equilibrium between
254, through all the heavens, 259; read
heaven and hell, 590.
in heaven and the same as on earth,
WORSHIP. Of ancients, 1 1 r, 188 note ; in
without the natural sense, 259 ; manner
heaven, 221-227; variety in different
of writing in the different heavens, 261 ;
societies, 56 ; real worship in heaven
conjunction by, 303-310; provided as
consists in life of love, 222 ; sincere
a basis for heaven in man's place, 305 ;
worship consists in internal sanctity,
angels perceive when man reads, 306 ;
literal sense serves as basis of conjunc-
tion, 307 ; those out of the church still
WRITING. In heaven, 258-264 ; contrary
to Divine order to be instructed by
conjoined by the Word, 308 ; it gives
light everywhere, 308, 310; without it
writing from heaven, 258 ; writing from
heaven seen by prophets, 258 ; seen
men would be separated from heaven,
like Hebrew, 260; primitive, like an-
309; style of the Word, 310; the bene-
gelic, flowing, transferred into Hebrew
fit of knowing internal sense, 3 10 ; lit-
character, 260; character in inmost
eral sense alone leads to errors, 311; in-
heaven, 260, 261 ; in lower heavens sim-
teriorly spiritual, in letter natural, 357.
ilar to that in the world, but with vowels
WORKS. See Deeds.
for affections and consonants for ideas,
WORLD. All things of, correspondences,
261 ; more expressed in few words than
103-115; natural exists from spiritual,
106; conjoined with heaven by corre-
in many pages of man's, 261 ; in heaven
flows from thought, without choice of
spondence, 112; all things in it forms
words, 262 ; correspondential writing,
of use, 112; conjoined to spiritual
not by hand, 262 ; by numbers, 263.
through man, 112 ; all things exist from
sun, 138; life in the world may be en-
joyable, 358, 359; is necessary, 528;
state of those who renounce a worldly
YEARS. Signification, 155, 165.
YESTERDAY. Signification, 165.
YOKE. The Lord's yoke easy, 359.
YOUNG MEN. Signify understanding of
life, 360, 528, 535.
truth, 368, note.
WORLD OF SPIRITS. 421-444. Interme-
ZION. Signifies the church, and espe-
diate between heaven and hell, 421, 422,
cially the celestial, 216, note.
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