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 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. > 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 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